Trishasti Shalaka Purusa Caritra Part 5

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Catalog link: https://jainqq.org/explore/001005/1

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GAEKWAD ORIENTAL SERIES
No. 139

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Gaekwad's Oriental Series Published under the Authority of the Maharaja Sayajirao University
of Baroda,
General Editor: B. J. Sandesara,
M.A., Ph.D.
No. 139
TRISASTIŚALĀKĀPURUSACARITRA
Vol. V
Books VIII and IX

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TRIṢASṬISALĀKĀPURUṢACARITRA
OR
THE LIVES OF SIXTY-THREE ILLUSTRIOUS
PERSONS
BY

ACARYA ŚRI HEMACANDRA
Vol. V
TRANSLATED INTO ENGLISH BY
HELEN M. JOHNSON, Ph.D.
AJA SAL
THE HARARALA 132
RAD
UNIVERSITY OF
मायं शिवं सुन्दरम्
OF BAROGA
ORIENTAL INSTITUTE
BARODA 1962

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Printed by Ramanlal J. Patel, Manager, The Maharaja Sayajirao University of Baroda Press (Sadhana Press), Near Palace Gate, Palace Road, Baroda and published on behalf of the Maharaja Sayajirao University of Baroda by Dr. Bhogilal J. Sandesara,
Director, Oriental Institute, Baroda, March. 1962,
Price Rs. 25/
Can be had of: .
UNIVERSITY PUBLICATIONS SALES UNIT, Near Palace Gate, Palace Road, Baroda r.

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To
THE MEMORY
OF
G.D.
WHO DIED ALONE
BECAUSE OF THIS VOLUME

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I Preface
II
Abbreviations
III Bibliography Introduction
IV
V Text
Book VIII: Neminathacaritra
Book IX:
CONTENTS
VI Appendix I:
VII Appendix II: VIII Text Corrections

Brahmadattacaritra Pārsvanathacaritra Additional Notes New and Rare Words
:::
IX Index of Names and Subjects
X Index of Sanskrit and Prakrit Words

vii
: :
xii
xxviii
1
317
356
425
428
440
448
468

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PREFACE
Volume V of the translation of the Trişașțiśalākāpuruşacaritra has been completed under a Fülbright grant.
I am under obligation to Muni Sri Punyavijayaji, disciple of Muni Caturvijayaji, for assistance on Book VIII given some years ago; and for the loans of MSS from the Lalbhai Dalpatbhai Bharatiya Sanskriti Vidya-Mandir in Ahmedabad. I am under especial obligation to Nyāyatirtha Nyāyavijaya Mahārāj, disciple of the late Vijaya Dharma Sūri, now at Mandal, Gujarat, for suggestions on some difficult points and one brilliant emendation. .: As always, I am indebted to Pandit L. B. Gandhi, now retired from the Oriental Institute, for much assistance on doctrinal points; and to Mr. H. M. Shah, B.A., of Ahmedabad for his help in many ways, especially as interpreter.
There have been many changes in the staff of the Oriental Institute since my last stay in Baroda; but under the new Director, Dr. B. J. Sandesara I have had the same facilities, and special assistance from Mr. J. S. Pade, M.A., Research Officer, and Mr. M. R. Nambiar, Assistant Editor of the Rāmāyaṇa Department.
In addition to the Poona MS that I have used throughout, I had loans of two MSS from the Jñāna Mandir in Baroda; of one from Chāņi; and of three from the Lalbhai Dalpatbhai Bharatiya Sanskriti Vidya-Mandir. Any corrections that I have made in the text have MS authority, except an occasional one from the same passage in the Yogaśāstra. Hemacandra is not consistent in his spelling of proper names and I have kept his spellings. Though uniform spelling would be desirable, I did not feel justified in changing Hemacandra's spelling. 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. BARODA January 6, 1962.

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ABBREVIATIONS ABayA = Abhandlungen der Bayerischen Akademie der
Wissenchaften, Phil. Klasse. Abhi. = Abhidhānacintāmaņi, Bhav. ed. Acār.=Ācārāngasūtra. AKM=Abhandlungen für die Kunde des Morgenlandes. AnSS=Ananda Sanskrit Series. Anuyog=Anuyogadvāra. Apte=Sanskrit-English Dictionary. ĀS=Āgamodayasamiti Sieres. Aup.=Aupapātikasūtra. Auşadhi = BỊhannighaņțu. Āva. =Āvaśyakasūtra, Malayagiri's com. Avacūrņi. =Āvaśyakacūrņi. AvaH=Āvaśyakasūtra, Haribhadra's com. AvaHH =Hāribhadriyāvaśyakavșttiţippaņaka. B. =Barnett's ed. of Antagadadasão and Anuttarovavaiya
dasão. Balfour =Cyclopaedia of India. Bate=Bate's Hindi Dictionary. Bhag. =Bhagavatīsūtra. BORI =Bhandarkar Oriental Institute. Bșhat. =Bșhatsangrahani. Chand.=Chandonuśāsana. Clements =Introduction to the Study of Indian Music. Crooke=Religion and Folklore of Northern India. DesiH=Deśināmamālā. DH=Daśavaikālikasūtra, 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.

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Guj. =Gujarāti.
Guņa. Guṇasthānakramāroha.
H=Hindi.
Haim.
Haimaśabdānuśāsana.
Hindu Holidays - Hindu Holidays and Ceremonials.
H. I. Elements of Hindu Iconography.
H. of J.-The Heart of Jainism.
HOS Harvard Oriental Series.
H. P. Fallon's Hindustani Proverbs.
IHQ Indian Historical Quarterly. IS-Indische Sprüche.
Jamb. = Jambudvipaprajñapti.
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. - Jivājivābhigama.
Jñātā.
Jñātādharmakatha.
JOI Journal of the Oriental Institute. Baroda, India.
K. Die Kosmographie der Inder.
Kirfel=do.
ABBREVIATIONS
Kan. The Study of Jainism.
Kāvyā. Kāvyānuśāsana by Hemcandra.
Kāvyā. V. Kāvyānuśāsana by Vagbhaṭṭa.
KG Karma Granthas..
=
=
Km Kāvyamimāṁsā.
KS Kalpasūtra.
KSK Kalpasūtra, with Kiraṇāvali com.
LAI Life in Ancient India as depicted in the Jain Canons.
Lokaprakāśa.
-
Lp.=
M = Marathi.
Martin The Gods of India.
=
M. C. Marathi-English Dictionary.
MDJG Manikchand Digambara Jaina Granthamālā. Meyer-Hindu Tales.

ix

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ABBREVIATIONS MW=Monier-Williams, Sanskrit-English Dictionary. Nś. = Nātyaśāstra. O. of J.=Outlines of Jainism. Oppert =On the Weapons, Army Organisation and Political
Maxims of the Ancient Hindus. Pañca.=Pañcapratikramaņasūtra. Pañcaprati. =do. Pañcă. =Pañcāśakagrantha. Pārsva.=Life and Stories of the Jaina Savior Pārçvanātha. PE=Ardha-Māgadhi Koşa. Penzer=Ocean of Story, trans. of Kathāsaritsāgara. PH=Pāiasaddamahaņņavo. PJP. = First Principles of Jain Philosophy. Pk. =Prakrit. Popley=Music of India. Pra. =Prajñāpana. Praś. =Praśnavyākaraṇa. Pravac. =Pravacanasāroddhāra. Rāja. = Rājapraśniyasūtra. Rājendra. = Abhidhānarājendra. Roxb. = Flora Indica. Sabda. =Śabdasāgara. Sam. =Samavāyāngasūtra. SBE=Sacred Books of the East. SBJ=Sacred Books of the Jainas (Arrah). Sth. =Sthānāngasūtra. T.=Tattvārthādhigamasūtra, Jacobi's ed. Tapāvalī=Taporatnamahodadhi. Tri. =Trişaşțiśalākāpuruşacaritra. Uttar. #Uttarādhyayana, SBE XLV. Uttar. B. =Uttarādhyayana with Bhāvavijaya's com. Uttar. K.-Uttarādhyāyana with Kamalasaṁyama's com. Uv.=Uvāsagadasāo, Hoernle's ed. VH=Vasudevahiņdi. Višeş. =Višeşāvaśyakabhāşya. Vogel - Indian Serpent Lore.

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ABBREVIATIONS
Watt - The Commercial Products of India.
=
Watt Dict. - Dictionary of the Economic Products of India.
Wilkins = Hindu Mythology.
YJG=Yashovijaya Jaina Granthamālā, Benares.
Yog.Yogaśāstra.
ZDMG=Zeitschrift der Deutschen Morgenländischen Gesell
schaft.
I= Vol. II = Vol. II,
III = Vol. III, IV = Vol. IV,

xi
I, Triṣaṣṭiśalakāpuruşacaritra. Vol. LI, GOS. Vol. LXXVII, GOS.
Vol. CVIII, GOS. Vol. CXXV, GOS.

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X (Sept. 1960).

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Prākṛt

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"
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'9

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Motilal Ladhaji. Poona 1926.

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.
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Taittiriyabrāhmaṇa. See Kṛṣṇayajur etc.
Trişaştilakṣaṇamahāpurāṇa. See Mahāpurāņa. Trişaṣṭisalākāpuruşacaritra, Hemcandra.
,
R
xxi
sabhā. Bhavnagar 1905-09.
translated by H. M. Johnson. Vol. I, The Adiśvaracaritra.
GOS LI. Baroda 1931.
6 vols. Prasaraka
GOS LXXVII. Baroda 1937. GOS CVIII. Baroda 1949.
Vol. II. Books II and III. Vol. III, Books IV and V. Vol. IV, Books VI and VII. GOS CXXV. Baroda 1954. See above, Adinathacaritra.
see above, Jaina Jātakas.
Davvasamgaha (Dravyasamgraha), Nemicandra.

With com.
by Brahmadeva. Ed. with translation and notes in English by S. C. Ghosal. SBJ I. Arrah 1917. Daśarūpa, Dhanamjaya, edited and translated by George C. O. Haas. Indo-Iranian Series of Columbia University, vol. 7. 1912.
Dasaveāliyasutta, with Bhadrabahu's niryukti. Ed. and translated into English by K. V. Abhyankar. Ahmedabad 1932. Daśavaikālikasutra. Jinayaṣaḥsürigrantharatnamālā. Cambay
1919.
Daśavaikālikasūtra with Bhadrabāhu's niryukti and Haribhadra's vṛtti. DLF 47. 1918.
Ratlam 1928.
Daśaśastriya-upadeśapada, Haribhadra. Divyâvadâna. A Collection of Early Buddhist Legends. Edited by Cowell and Neil. Cambridge 1886.
Devalasmṛti. See Smṛtisamuccaya.
Deśināmamālā, Hemacandra. Edited by Pischel. Second Bombay Sanskrit Series XVII.
edition with glossary. Bombay 1938.

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xxii
BIBLIOGRAPHY
Dravya-Samgraha,' Nemichandra. See Davvasamgaha. Dvyāśrayakāvya, Hemacandra. Bombay Sanskrit and Prakrit
Series, 76.1921.
Atmānandagrantharatnamālā (41). Bhav
Dhammilakathā. nagar 1915. Dharmaratnaprakaraṇa, Śri Säntisūri.
Atmanandasabhā.
Bhavnagar 1914.
Dharmaśästra, Vâsishtha. Translated by Bühler in SBE XIV.
Oxford 1882.
Nandisutra, with vṛtti by Malayagiri. AS Bombay 1924. Nandyādigāthādyakārādiyuto Viṣayānukrama. AS 1928. Navatattvaprakaraṇa, Devaguptasūri. Atmanandasabha.
Bhavnagar. Navatattvasahityasangraha,
edited by Udayavijayagani.
Ahmedabad 1922. Nāṭyadarpaṇa, Rāmacandrasuri.
Baroda 1929.
Vol. I. GOS XLVIII.
Nāṭyaśāstra, Bharata. Edited by Śivadatta and Parab. Bombay
1894.
with commentary of Abhinavagupta. GOS XXXVI and LXVIII. Baroda 1926-34.
Cal
Natyaśāstra, ascribed to Bharatamuni. Translated by M. Ghosh. Vol. I. Bibliotheca India. Work No. 272. cutta 1950. Nitiprakāśikā, ed. by Oppert. Trübner and Co. London 1882. Nyayakusumāñjali, Muni Nyāyavijaya. Sanskrit with translation and notes in Gujarati and English. Ahmedabad 1922. Pañcatantra, translated by A. W. Ryder. University of Chicago Press. 1925.
Pañcapratikramaṇādisūtra. Ātmānandasabhā. Bhavnagar 1926. Pañcāśakagrantha. With țikā by Abhayadeva. Prasarakasabhā. Bhavnagar 1912.
Pañchastikâyâ Sâra, Kundakundacarya. Edited with translation, notes etc. by Chakravartinayanar. SBJ III. Arrah 1920. Pāṇḍavacaritra, Maladhāridevaprabhasūri.
Kāvyamālā 93.

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xxiii Bombay 1911. Padmānanda Mahākāvyä, with Caturvinsatijinendrasañksipta
caritāni aś Appendix, Amaracandra Sūri. GOS LVIII.
Baroda 1932. Parisistaparvan, Hemacandra. Edited by H. Jacobi. Calcutta
1883. --, extracts translated by J. Hertel. Leipzig 1908. Pārsvanāthacaritra, Bhāvadevasūri. Ed. by Hargovinddas and
Bechardas. Yaśovijaya Jaina Granthamālā (32). Benares
1912. Purushārtha-Siddhyupāya, Amsta Candra Sūri. Edited by
Pandit Ajita Prasad. Sacred Books of the Jainas. Vol.
IV. Lucknow 1933. Prakirņaka Catuḥsarana, Virabhadra. DLF 1922. Prajñāpanopānga, with vivaraņa by Malayagiri. As 1918. Pratāparudrayaśobhabhūshaņa, Vidyanātha. With notes in
English. Bombay Sanskrit and Prakrit Series, No. LXV.
1909. Prabandhacintāmaņi, Merutunga. Edited by Rāmacandra
Dinanāth. Bombay. ---, translated by C. H. Tawney. Calcutta 1901. - Prabandhacintāmaņi, Merutungācārya. Ed. by Jinavijaya. - Part I. Singhi Jaina Jnānapith. Sāntiniketan 1933. Pravacanasāroddhara, Nemicandra. With vịtti by Siddhasena.
DLF Bombay 1922. Praśnavyākaraṇānga, with vivarana by Abhayadeva. AS
Bombay 1919. Prācinagurjarakāvyasangraha. GOS XIII. Baroda 1920. Priyadarśikā, Harsha. Translated by Nariman, Jackson, and
Ogden. Columbia University. Indo-Iranian Series, 10. Bșhatsaṁhitā, Varāmihira. With commentary by Bhațțotpala.
Vizianagram Sk. Series X. Benares 1895-97. BỊhatsangrahaņi, with vịtti by Malayagiri. Ātmānandasabhā.
Bhavnagar 1917. Bhagavatīsutra, with vịtti by Abhayadeva. As 1919. Bharatakośa, compiled by M. Ramakrishna Kavi Venkateśvara.

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Oriental Institute. Tirupati 1915. Bhāgavatapurāṇa. Le Bhāgavata Purāņa ou Histoire Poétique de Krichņa. Traduit et Publié par M. Eugene Burnouf. 2 vols. Paris 1840-44.
Bhāvaprakāśana, Śāradātanaya. GOS XLV. Baroda 1930. Mallinathacaritra, Vinayacandrasūri. YJG 29. Benares 1911. Mahāpurāṇa, or Tisaṭṭhimahāpurisaguṇālamkāra, Puspadanta. Ed. by P. L. Vaidya. 3 vols. MDJG Bombay 1937. Matangalila, Nilakantha. Trivandrum Sanskrit Series No. 10. 1910.
BIBLIOGRAPHY
translated by F. Edgerton. See above, The ElephantLore of the Hindus.
Mánava-Dherma-Śástra (Manavadharmaśāstra); or The Institutes of Menu. Edited by G. C. Haughton. London 1825. Markandeya Purāņa. Edited by Bhaṭṭācārya. Calcutta 1876. translated by F. E. Pargiter into English. Calcutta 1904. Mâhârâshtrî. Ausgewählte Erzahlungen in, See above under
"
Ausgewählte.
Mimānsādarśana: Jaiminîpranītamimā÷sādarśana with Sabara's bhāṣya. AnSS 97. Poona 1932.
Meghadūta, Kalidasa. With commentary of Vallabhadeva. Edited by E. Hultzsch. London 1911.
With commentary of Mallinatha. Edited by N. G. Suru. Poona.
Maitrāyaṇi Sanhitā.
Edited by L. von Schroeder. 4 vols.
Leipzig 1881-86.
Moharājaparajaya, Yaśahpāla. GOS IX. Baroda 1918. Yajnavalkya Smrti, with commentaries of the Mitakṣarâ, the Viramitrodaya, and the Dîpakalikâ. An English translation with notes, etc. by J. R. Gharpure. Vol. II, Part III of the Collection of Hindu Law Texts. Bombay 1938. Yogadarśana, Bhagavan Mahāmuni Patañjalipraṇītam, with bhāṣya by Kṛṣṇadvaipayana (Vyāsa), and vyākhyā called Tattvavaiśāradi by Vacaspatimiśra and tippaṇa by Svāmi Balarama. Calcutta 1890. Yogaśastra, Hemacandra. With
his own commentary.

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XXY
BIBLIOGRAPHY Prasārakasabhā. Bhavnagar 1926. --, four chapters translated by E. Windisch. ZDMG Vol. 28
(1874). Yogasūtra, Patañjali. Translation by Woods, called The
Yoga-system of Patañjali, or The Ancient Hindu Doctrine of Concentration of Mind. Includes the bhāșya and the Tattvavaiśāradi. Harvard Oriental Series, 17. 1914.
See above, Yogadarśana. Raghuvansa, Kālidāsa. With the commentary of Mallinātha
and translation into English. Ed. by Nandargikar.
Bombay 1897. Ratnasañcayaprakaraṇa. With Guj. commentary. Pra
sārakasabhā. Bhavnagar 1928. Rājapraśniyasūtra, with vịtti by Malayagiri. As Bombay 1925. Rāmāyaṇa of Vālmīki. With commentary (Tilaka) of Rāma.
Edited by Parab. 2 vols. Bombay 1888. Rauhiņeyacaritra, Devamūrti. Atmānandasabhā. Bhavnagar
1916. Lalitavistarākhyā-caityavandanasūtravșttiḥ, Haribhadra. With
Guj. com. Ahmedabad 1960. Lekhapaddhati. GOS XIX. Baroda 1925. Lokaprakāśa, Vinayavijaya. DLF 1926. Laukikanyāyāñjali, A Handful of Popular Maxima, Jacob.
Bombay 1900. Vasudevahiņdiprathamakhandam, Sri Sanghadāsa. Edited by
Caturvijaya and Puņyavijaya. Atmānandasabhā 80, 81.
Bhavnagar 1930–31. Vāsiştha Dharmaśāstra. See Dharmaśāstra. Vāsiņķhadharmaśāstra: Aphorisms on the Sacred Law of the
Aryas as taught in the School of Vaşiştha, ed. by A. A. Führer. Bombay Sanskrit and Prakrit Series, XXIII.
1916. Vikramacaritra (Pañcadandakathātmaka). Edited by Hiralal
Hansraj. Jamnagar 1914. Vimalanāthacaritra, Jñānasāgarasūri. Edited by Hiralal
Hansraj. Jamnagar 1910.

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xxvi
Vivekavilāsa, Jinadattasūri. Ahmedabad 1898. Viseṣāvaśyakabhāṣya. With commentary by Maladhārihemacandra. Benares 1911.
Viṣṇupurāṇa. Jīvānandavidyāsāgara ed. Calcutta 1882. Vishnu Purāṇa, translation by H. H. Wilson. Trübner & Co. London 1870.
Viramitrodaya, Pūjāprakāśa. Edited by Pandit Mitramiśra. Chowkhambâ Sanskrit Series 164-66, 183. Benares 1913. Veņisamhāra, Bhaṭṭa-Nārāyaṇa. Edited with English notes by Rashivadekar and Dravid. Poona 1909-10. Vairagyaśataka, Bhartṛhari. Edited by Kale. Bombay 1922. Satapathabrāhmaṇa, translated by Eggeling. SBE XII, XXVI, XLI, XLIII, XLIV. Oxford 1882-1900. Saligramanighaṇṭubhüṣaṇa, L. Saligrama. Bombay 1912. Silangadi Ratha Sangraha. Ahmedabad 1913. Śeṣanāmamāla, Hemacandra.
In vol. with Abhidhānacinta
BIBLIOGRAPHY
maņi. DLF 92. Surat 1946.
Śraddhavidhi, Ratnasekhara. Bhavnagar 1927.
Śri Vijayadharmasūri Aṣṭaprakārī Pūjā, Muni Vidyāvijayaji. Bhavnagar 1927.
Śri Sāntināthamahākāvya, Munibhadrasūri. YJG 20. Benares
1911.
Sri Santināthacaritra, Devacandrasūri. MS in Oriental Institute, Baroda.
Atmānandasabhā.
Śrisamavasaraṇastava, Dharmaghosasūri.
Bhavnagar 1911.
Śrautasútra of Ápastamba belonging to the Taittiriya Samhitá. Ed. by R. Garbe. 3 vols. Calcutta 1902. Sańskārakaustubhaprārambha, Anantadeva. Bombay 1861. Sangitamakaranda, Nārada, GOS XVI. Baroda 1920. Sangitaratnākara, Sarǹgadeva. Edited by Apte. Poona 1896. Sanatkumāracaritram, ein Abschmitt aus Haribhadra's Neminathacaritram. Text and translation, H. Jacobi. ABayA XXXI, 2 (1921). Samarāngaṇasūtradhāra, King Bhoja. GOS XXV and XXXII,
Baroda 1924-25.

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BIBLIOGRAPHY
xxvii
Samavasaraṇastavana, translated by D. R. Bhandarkar. Indian Antiquary, 40 (1911), pp. 125 ff.; pp. 153 ff. See above, Jaina Iconography and Śrisam.°
Samavāyāngasūtra, with tīkā by Abhayadeva. As 1918. Sādhanamālā. Vol. II, GOS XLI. Baroda 1928. Sādhupratikramaṇādisutra. Bhavnagar 1921.
Samudrikaśāstra. Published by Hiralal Hansraj.
Jamnagar
1917.
Sahityadarpaṇa, Viśvanatha Kaviraja. Text and translation
in Bibliotheca Indica. 1875.
Siddhahemacandram, Adhyāya VIII.
Hemacandra's Prakrit
Grammar. Edited by Pischel. Halle 1877. Siddhanta Kaumudi. English translation by B. Dikṣit. Panini Office. Allahabad.
Sushruta Samhita, translation into English by Kaviraj Kunja Lal Bhishagratna. 3 vols. Calcutta 1907-16.
Sūtrakṛtāngasūtra, translated into English by H. Jacobi. Oxford 1895.
SBE Vol. 45.
Sūyagaḍam (Sūtrakṛtānga). Motilal Ladhaji. Poona 1928. Sthaviravali. See Parisiṣṭaparvan.
Sthānāṁgasūtra, with vivarana by Abhayadeva. As 1918. Smrtisamuccaya, containing the Devalasmṛti. Anandāśramasańskṛtagranthavali 48. Poona 1905.
Syādvadamañjarī, Mallişena. A commentary on Hemacandra's Anyayogavyavacchedikā. Motilal Ladhaji. Poona 1925. The Harṣa-carita of Bāņa. Translated by Cowell and Thomas.
London 1897.
Hastyāyurveda, Pālaķāpyamuni. Edited by Apte. Poona 1894. Haribhadriyāvaśyakavṛttiṭippaṇaka, Hemacandrasūri (Mala
dharin). DLF 53. Bombay 1920.
Hemacandravacanāmṛta. Collected and translated into Guj. by Muni Jayantavijayaji. Ujjain 1937.
Haimaśabdānuśāsana (Bṛhadvṛtti), Laghunyāsasahita. Mansukhbhai Baghubai. Ahmedabad. Ca. 1914.

Seth

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INTRODUCTION
Book VIII of the Triṣaṣṭiśalākāpuruṣacaritra, the Neminathacaritra, includes also the lives of Kṛṣṇa, the ninth Vasudeva, Balarama, the ninth Balabhadra, and Jarasandha, the ninth Prativasudeva. It gives more space to Kṛṣṇa than to Neminatha himself and is, in fact, a Jain Harivansa. The origin of the Harivansa is told in 6. 7. 12-110 of the Trişaşți. The first chapter of Book VIII narrates the previous incarnations of Neminatha and then he is practically forgotten until Chapter IX. Chapters II-IV are a long wearisome account of Vasudeva's many marriages. Chapters V-VIII concern Kṛṣṇa's affairs, with much repetitious detail of battles, especially the one in which Jarasandha is killed. However, Hemacandra manages as usual to introduce interesting episodes which redeem the tiresome narrative of unromantic marriages and fighting. The founding and destruction of Dvārakā are interesting and offer data for the much-discussed site of Kṛṣṇa's Dvārakā.
Book IX includes the lives of Brahmadatta, the twelfth cakravartin, and of Pärśvanatha. The life of Brahmadatta is best known to Europeans from Jacobi's Ausgewählte Erzählungen in Mâhârâshṭri, translated in Meyer's Hindu Tales. Hemachandra's account agree in general with that one, but not in all details. There is a Brahmadattakatha also in the Yogaśāstra commentary, pp. 75-90, Bhavnagar edition.
The rest of Book IX gives a detailed account of Pārśvanatha's life, into which much doctrinal and didactic material is introduced. There are many Pārśvanathacaritras, but the one most available is Bhavadevasūri's, which has been summarized and treated by M. Bloomfield in The Life and Stories of the Jaina Savior Parçvanatha. Hemacandra's version is much briefer, but contains many of the subordinate incidents of the longer work.

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BOOK VIII

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NEMINATHACARITRA

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CHAPTER I
PREVIOUS INCARNATIONS OF ARISTANEMI
Reverence to the Lord of the Universe, celibate from birth, the edge of a disc (nemi) for cutting the mass of creepers of karma, Ariṣṭanemi. The biographies of the Arhat, Śri Nemi; of the Visņu, Kṛṣṇa; of the Sirin, Rāma; and of the Pratihara, Jarasandha, will be celebrated.
First incarnation as Dhana (3-134)
In this same continent, Jambudvipa, in this same zone, Bhārata, there is a city, Acalapura by name, the crest-jewel of the earth. Its king was named Vikramadhana, suitably named because his enemies had been subdued by his strength in battle. He was difficult for his enemies to look upon, like Kṛtānta; but he produced joy to the eyes of his friends, like the moon. Of him endowed with cruel splendor, the arm-staff shone just like a wishing-tree for his favorites, like a diamond-staff (of punishment) for his enemies. Glories 1 came to him from the quarters of the heavens, like rivers to the ocean; and Fames appeared like cascades of a mountain.
His wife was named Dhāriņi, always steady as the earth, wearing the ornament of pure conduct. Fair with beauty of the body, endowed with virtue and grace, she looked like the king's Śri embodied. Like a swan in gait and voice, the abode of Śri like a lotus, she made her dwelling in her husband's heart, like a bee in a flower.
One day in the last part of the night 2 she saw in a dream a mango tree with excited bees and cuckoos, with clusters of
1 7. Sampad for the more usual Śrī. See I, n. 1.
2 11. There is a belief that dreams at this time come true. Cf. Kathākosa, p. 72, n.; Katha Sarit Sagara, Vol. I, p. 441; Vol. II, p. 482.

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2
CHAPTER ONE
blossoms out, bearing fruit. A handsome man, holding this in his hand, said: "This very same mango tree is being planted today in your court-yard. When some time has passed, it will be set in different places up to nine times, bearing better fruit each time. "
66
She told her husband the dream and he had it interpreted by experts. They, joyful, explained: You will have a distinguished son. But we do not know the meaning of the planting of the mango nine times in different places. Only an omniscient knows its interpretation.
39
After hearing their speech, the delighted queen carried her embryo from that time, like the earth carrying the best treasure. At the right time Dhāriņi bore a son with a pure form, like the east bearing the sun, a source of joy to the world. The king held his son's birth-festival accompanied by large gifts on an auspicious day, and he was named Dhana.
Dhana grew up to his father's and mother's delight and he was passed from lap to lap by kings like nurses. He acquired gradually the entire collection of arts and he reached youth, the pleasure-garden of Ananga (Love).
Now, in the city Kusumapura there was a king, Sinha, powerful as a lion, glorious in deeds of battle. His chief-queen was named Vimalā, spotless as a digit of the moon, dear as life, like a goddess roaming on earth. A daughter, Dhanavati, of surpassing beauty was borne by her to King Sinha, after many sons. She grew up in course of time with a wealth of beauty surpassing the beauty of beautiful women, Rati and others; and she comprehended all the arts.
One day when the time giving joy to the night-blooming white 3 lotus was at hand, attended by friends she went to see a garden. Like a goddess she wandered freely in the garden charming with the buzzing of bees flying about the blooming
3 25. Kumuda. The season described must be spring. But the kumuda does not bloom especially in spring. Its best blooming season is the rainy one, according to Roxburgh,

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PREVIOUS INCARNATIONS OF ARIŞTANEMI saptacchada,4 with young buds of the bāņa tree 5 turned into arrows of the Five-arrowed One (Kāmadeva), vocal with the cries of excited pairs of blue cranes,6 crowded with flocks of kalahansas 7 playing in the pools of clear water, lovely with fields of sugar-cane charming with singing women-gardeners.
As she wandered about, she saw under an aśoka a painter holding a picture. Kamalini, a friend of Dhanavati, took the painting from him by force and saw a man's figure in it. Astonished by the figure, she said to the painter:
“To whom among gods, demons, or men does this wonderful form belong? Or rather, this form does not exist at any time among them. Surely you painted it just from your own idea to show your skill. How will there be skill for such a creation on the part of an old Creator worn out by the creation of many persons ? ”
The painter smiled and said: “ There is no skill at all on my part in this picture to be painted just as it was seen. This is a young man with an unsurpassed form, Dhana, son of Sri Vikramadhana, King of Acalapura, whom I painted. Whoever looks at him in the picture, after seeing him in person, blames me again and again with the words, 'He is a false painter.' Because you have not seen him, you, like a frog in a well, 8 are astonished at seeing his picture by me, fair lady. Even goddesses become confused at seeing his wonderful form, but I painted it to the best of my judgment to amuse my own eyes.”
As Dhanavati stood there, she saw and heard; and became a target for the arrows of Makaradhvaja. Kamalini said: “ This is a good thing to amuse the eye. You have painted a
4 26. The Alstonia Scholaris. It has a strong scent.
5 26. A blue-flowering Barleria, according to MW. Roxburgh gives 3 kinds of Barleria with blue flowers, all of which he says bloom in the cold season. I have not been able to find out any more about bāņa.
6 27. Sārasa. Proverbial as inseparable. See I, n. 130. 7 27. A kind of goose or swan with dark gray wings. Abhi. 4.393.
8 37. A symbol of ignorance and contemptibility. Cf. IV, pp. 20, 125, 281.

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CHAPTER ONE wonderful figure. You are skilful; you are discerning.” With these words Kamalini started to go on and Dhanavati also with difficulty, absent-minded from that time. Looking backward, her face like a lotus with a twisted stalk, stumbling at every step, Dhanavati went home.
Then Dhanavati, overcome by Dhana's figure in the picture, did not take pleasure in anything, like a marāli 9 in the desert. Emaciated, she knew neither hunger nor thirst. Even at night she did not rest, like a cow-elephant brought from the forest. Recalling constantly Dhana's figure, the painted one and the described one, she frequently shook her head, twisted her fingers, and raised her eye-brows. Absorbed in meditation on Dhana, whatever she did, she did not remember it even at the time, like something done in a former birth. Massage, baths, ointment, and ornaments were abandoned. She thought of Dhana day and night, like a devotée thinking of a favorite deity.
One day Kamalini asked her, “ Lotus-eyed maiden, from what anxiety or ailment do you suffer that you are like this?” Pretending to be angry, Dhanavatī said to her: “Why do you ask just like a stranger? Do you not know? You are my second heart, or my life. You are not merely a friend. I am embarrassed by your questions.”
Kamalini said: “I have been properly rebuked, proud lady. I know your strong desire, the arrow in your heart. You are surely in love with Dhana from seeing his picture. I asked, as if I did not know that, just for fun. Knowing your infatuation on the spot, anxious from that time, I asked an astrologer whether my friend would have the husband she desired. Always showing confidence, he replied, 'She will have.' So be of good courage. Your desire will certainly be quickly accomplished.”
Consoled by her with this speech, Dhanavati became composed then. Wearing divine ornaments, she went to pay her respects to her father. After dismissing her, her father thought,
9 43. A water-fowl. Marālas are included among the harsas. Abhi. p. 534, line 2

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C
PREVIOUS INCARNATIONS OF ARIŞTANEMI
$
This daughter of mine is ready for a husband. Who on earth will be a suitable husband for her?"
66
While the king was considering this for a long time, a messenger of his who had been sent earlier returned from King Vikramadhana. He remained after he had reported the king's business and King Sinha asked him, "Did you see anything remarkable there?"
6
He replied: "I saw that which does not exist even among the Vidyadharas nor the gods-the fascinating beauty of Dhana, Vikramadhana's son. I thought at once, He is a suitable husband for Dhanavati. May the Creator's effort of creation be fruitful in their union.
333
Delighted, the king said: Looking after my business well yourself, you have rescued me submerged in an ocean of anxiety about my daughter's husband. Go today to offer Dhanavati to Dhana, clever man. Ask Vikramadhana at my command.
""
Just then Candravati, Dhanavati's younger sister, went to pay her respects to her father and heard all their conversation. The messenger went home. Candravati, delighted, went and reported it to Dhanavati together with remarks about her good fortune. Dhanavati said: "I am not convinced by her speech. She talks from ignorance. She does not know the real facts. The messenger, I think, has been sent on some other business; but she, stupid, has become aware of my business."
Kamalini said: "The messenger stays here today. Find out from his lips. Who looks at a fire when there is a lamp? "10 With these words, knowing (Dhanavati's) inclination, she had the messenger brought there. Dhanavati herself, delighted, heard everything from his lips. Dhanavati herself wrote a letter and gave it to him, saying, "This letter of mine must be delivered to Dhana.
66
95

Then the messenger went quickly to the city Acalapura and approached Vikrama seated in the assembly-hall. Vikrama
10 67. I.e., fires have been superseded by lamps as a source of light.

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6
CHAPTER ONE
""
said to him: "I hope everything is well with King Sinha. My mind is overwhelmed by doubts at your quick return. He said: Greetings! Sinha sent me here again to offer his daughter Dhanavati to your son Dhana. Just as Prince Dhana is extremely handsome, so is she. Let their suitable union, like that of gold and a gem, take place now. Let their affection in the beginning thrive by this union, like a tree by watering.
""
66
The king agreed, entertained him, and dismissed him. Announced by the door-keeper, he went to Dhana. He bowed, went near, announced the reason for his coming, and delivered the letter saying, "Dhanavati sent this. " Prince Dhana broke the seal with his own hand and read the letter that was like a command of Madana. The lotus whose beauty is increased by autumn like youth, its face downcast, wishes the touch of the sun's rays.
66
""11
Dhana thought: "This wonderful double meaning of hers shows a pre-eminent affection in her heart towards me. With this reflection he wrote a letter to Dhanavati with his own hand and put it together with a necklace into his (the messenger's) hand.
Dismissed by Dhana, the messenger went quickly and reported Vikrama's agreement in the matter to the king. After going and bowing to Dhanavati, he delivered the letter and necklace to her and said: "These were written and delivered by his own hand for you by Dhana. Taking the necklace, which was spotless as the moon's rays, with her lotus-hand, Dhanavati broke the seal and read the letter. As the sun rejoices at touching the lotus with his rays, the matter, accomplished by its own nature, does not wait for a request,
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11 78. There is a double meaning throughout this sloka which it is impossible to bring out in one sentence. "The day-blooming lotus whose beauty is increased by autumn, its face faded, wishes the touch of the sun's rays." "A woman of the best kind, whose beauty is increased by youth, her face languid, desires the touch of Aditya's hand. "

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After reading that, delighted, wreathed with hair erect from joy, she thought: From the meaning of that verse, he has surely consented to my affair. This pearl necklace, white as nectar, was sent to me to put around my neck as a security for the embrace of his arm. With this reflection she put the necklace around her neck, quickly gave the messenger a gratuity, and dismissed him.
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On an auspicious day the king sent her accompanied by elderly ministers, escorted with great magnificence, to Acalapura. As she left, her mother Vimalā, pure-hearted, instructed her: Always be devoted to your husband's parents and to your husband like a god. Be friendly with your co-wives and polite to your attendants. Do not be haughty when in your husband's favor; and be unchanged when in disfavor.
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7
After giving her other such advice, weeping, she let her go with difficulty, embracing her repeatedly. Dhanavati bowed to her, entered a fine palanquin, and set forth with her retinue, adorned with an umbrella and chauris. She went gradually to Acalapura, gazed at by the citizens with astonishment, like Prince Dhana's Śri in person who came choosing her husband. She had the palanquin set down and stopped in a garden outside (the city). The wedding took place with great magnificence on an auspicious day. In his fresh youth Dhana with his bride looked like the areca nut tree with the betel vine, like a new cloud with lightning. Sporting at will with Dhanavati, like Smara with Rati, Dhana passed some time like a moment.
One day he went to a garden, exercising a horse. Wearing dangling gold ear-rings, he looked like Revanta 12 in person. He saw there Muni Vasundhara, by whom the earth was purified, who had four kinds of knowledge, engaged in preaching. After bowing and seating himself in the proper place, he listened with devotion to his sermon, nectar to the ears. Vikramadhana, Dhāriņi, Dhanavati, all came, bowed to the muni, and listened to his sermon.
12 97. The horseman, par excellence..

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CHAPTER ONE
At the end of the sermon, King Vikramadhana explained to him: "While Dhana was in her womb, his mother saw a mango tree in a dream. Some man explained to her, 'It will be planted nine times in a different place, each time with better and better fruit. Please tell us the meaning of the planting nine times. I knew the other fruit of the dream by the birth of the prince.
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Completely concentrated, employing right-knowledge, he asks mentally an omniscient somewhere at a distance. The omniscient knew the question from his wealth of omniscience and related the life of Ariṣṭanemi which consisted of nine births. The muni understood it by telepathy and clairvoyance and said:
He who is your son Dhana in this birth will experience nine better and better births. In the ninth birth he will be the twenty-second Arhat, Ariṣṭanemi, belonging to the Yadu family, here in Bharata.
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On hearing this speech of the muni, they all rejoiced exceedingly; and the nature of them all became tinged with belief 13 in the Jina's religion at that time. Vikrama bowed to him and went home with Dhana and the others; and the suri went elsewhere, engaged in the course of his itinerary. Dhana experienced pleasure of the senses with Dhanavati in sports suited to the season, like a god devoted to sense-objects.
One day he went to play at water-sports in the pleasure-pool with his wife Dhanavati who was like a co-wife of Śrī in beauty. There Dhanavati pointed out to her husband a muni falling in a faint under an aśoka, who was like the emotion of tranquillity embodied, overcome by heat, fatigue, and thirst, the buds of his palate and lips dried up, the ground sprinkled with blood from his cracked lotus-feet. Both quickly approached the muni and attended him and restored consciousness by cool applications. Dhana bowed to him when he had recovered and said: "I am entirely blessed now that I have found you like
13 108. A bhadraka has the slightest degree of right-belief.

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a wishing-tree on earth. A meeting with persons like you is hard for us living in a nearby place to attain, like one with shade trees for men in a desert. However, Blessed One, we ask you how this condition arose. If it would not distress you or if it is not a secret, tell us.
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He replied: "I have pain in the highest degree from dwelling in worldly existence. But the pain which originates in the course of wandering has good consequences. I am named Municandra and, joined to a large caravan, I set out formerly on the vihāra. Sādhus can not remain in one place. One day I became separated from the caravan in a forest and then roaming about, confused about directions, I came here. Worn out by hunger and thirst, I fell to the ground in a faint. After that, I had consciousness restored by what you did, illustrious sir. Dharmalābha 14 to you, good sir. Just as I lost consciousness in a moment, so is everything in existence. Then just such dharma must be practised by one seeking happiness.
After telling this, the best of munis, Municandra, explained to him the lay-dharma, suited to him, taught by the Jinas, the root of right-belief. Then he and Dhanavati adopted laydharma, the chief part of right-belief, under Municandra. He led the sage to his house and provided him with food and drink. The muni was persuaded to live in that same place for some time to instruct them in dharma. The muni took leave of Dhana and joined his group again. Dhana and Dhanavati became entirely devoted to lay-dharma. Dhana and Dhanavati shared affection even before; they did so especially from enjoyment of one dharma. Dhana himself was installed on the throne by his father at the time of his death and governed the earth properly in accordance with lay-dharma.
One day a gardener told him that Muni Vasundhara, who had come before, had come to an arbor in the garden. Dhana and Dhanavati went at once, paid homage to him, and listened
May you acquire dharma. " The customary blessing from a
14 121.
sādhu. 2 N

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CHAPTER ONE to a sermon by him, a great boat for the ocean of existence. Immediately after that, Dhana, depressed by existence, installed on the throne his son Jayanta, born of Dhanavatī, on an auspicious day. Dhana and Dhanavati took initiation from Vasundhara, and Dhana's brother, Dhanadatta, and Dhanadeva finally.
The sage Dhana practiced very severe penance at his guru's feet and, after finishing his studies with the guru, in course of time he was installed in the rank of ācārya. After enlightening many kings and favoring them by initiation, at the end he, wise, observed a fast together with Dhanavati.
Second incarnation as a god (135–136)
At the end of a month they died and became very powerful gods, Sāmānikas of Sakra 15 in the heaven Saudharma. Dhana's brothers, Dhanadeva and Dhanadatta, and also others, whose vows were unbroken, died, and became gods in Saudharma.
Third incarnation as Citragati (137-258)
Now here in Bharata in the city Süratejas, the ornament of the north row on Vaitādhya, there was a cakrin of Khecaras, named Süra. Of him there was a wife, Vidyunmati by name, like lightning of a cloud, a receptacle of affection beyond measure.
After completing his life, Dhana's jīva fell from Saudharma and descended into the womb of Vidyunmati, Süra's wife. When the time was full, queen Vidyunmati bore a son full of auspicious marks, like the night of full moon bearing a full moon. On an auspicious day the father gave his son the name Citragati with a great festival bestowing delight. As he grew up in the course of time he absorbed all the arts under a teacher and reached youth like another Puşpacāpa (Kāmadeva).
15 135. See II, p. 125 for the Sāmānikas.

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PREVIOUS INCARNATIONS OF ARIŞTANEMI Dhanavati's birth as Ratnavati (144-151)
And now, there was a king, Anangasinha, in the city Sivamandira in the south row on this very Vaitādhya. He had a moon-faced wife, Saśiprabhā. Dhanavati's jīva fell and descended into her womb. At the right time sasiprabhā bore a daughter with a pure body. Because she was born after many sons, she was extremely dear. On an auspicious day her father named her Ratnavati and she grew up in course of time, like a creeper in wet ground. Soon she acquired the arts suitable .for women and attained youth, auspicious, a formless ornament of the body.
One day her father asked an astrologer, “Who will be a suitable husband for her?” After some reflection, he replied: “ The man who takes from you your jewel of a sword and on whom the gods rain flowers as he worships in a temple of the eternal Arhats, the crest-jewel of the human world, will marry your daughter Ratnavati in a suitable union.”
Saying, “Whoever takes from me my jewel of a sword, he, the sole field of miracles, may be my son-in-law,” the king, delighted, dismissed the astrologer.
Episode of Sumitra and Padma (152–194)
Now in this same Bharata in the city Cakrapura there was a king, Sugrīva, who was not stiff-necked (with pride) because of his virtues. He had a son, Sumitra, by his wife, Yaśasvati, and one named Padma by Bhadrā, elder and younger respectively. Sumitra was dignified, well-bred, devoted to the law, knowing what was right, adhering to the doctrine of the Arhats. Padma was the opposite.
Thinking, “The kingdom cannot belong to my son while he is alive, ” Bhadrā, evil-minded, gave Sumitra strong poison. Dazed by the poison, Sumitra fell to the ground. The effects of the poison spread like waves of the ocean. Sugriva came there in haste with the ministers and had many remedies applied

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with charms and spells. subside at all and the gave him poison.
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Bhadra fled somewhere, terrified by her crime; and the king worshipped the Jinas and performed propitiatory rites to avert evil, et cetera for the sake of his son. He talked unceasingly, recalling his son's virtues again and again. The vassals and other ministers were also without any devices (for a cure).
CHAPTER ONE
But the effects of the poison did not report arose in the city, Bhadra
Origin of friendship of Sumitra and Citragati (161-196)
Just then Citragati came there in his aerial car, as he was wandering through the air for amusement, and saw the city miserable from grief. When he learned about the criminal poisoning, he got out of his aerial car and sprinkled the prince with water charmed by a magic art. The prince, his eyes opened, got up, asking, "What's this?" his heart uninjured. There is no limit to the power of a charm. The king told him, Your mother Bhadra 16, hostile, gave you poison. This man, at once a brother for no reason, allayed it, son.
<<
His hands placed together respectfully, Sumitra said to Citragati: "Indeed, I know your family just from your idea of assistance to strangers. Nevertheless, favor me now by telling me about your family. Whose mind is not eager to hear about the relatives of the great?"
Then an attendant of Citragati, a minister's son, told everything, the family-line, et cetera, delighting the ears of all. Sumitra, delighted, said to him: "Really the poisoner and the poison did me a favor today. How otherwise would the meeting with you have taken place? You did not give mere life to me; but furthermore I have been saved from a low birth resulting from death without complete renunciation and the formula of homage.17 What can I do in return for you
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16 164. Really his step-mother, of course. 17 169. Pratyäkhyāna and namaskāra.

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13
bestowing unequaled benefits, like a rainy season cloud, on the world of living creatures, thou ocean of compassion? Citragati asked permission of Sumitra, who continued talking like this and had entered into friendship, to go to his own city. Sumitra said: 'Brother, a kevalin, named Suyaśas, is now wandering in places near here. You may go after paying homage to him when he has come here in course of time. Pass the time until his arrival right here. "
Citragati agreed and spent several days, amusing himself pleasantly with him, as if they were twins. Both went to a -garden one day and the kevalin, Muni Suyaśas, came there like a living wishing-tree. They circumambulated and paid homage to him who was standing on golden lotuses and surrounded by gods, his arrival long desired, and sat down.
King Sugriva heard about it, and came and paid homage to the muni. He delivered a sermon that was daylight for the sleep of delusion. At the end of the sermon Citragati bowed to the muni and said: "I have been well enlightened about dharma by you devoted to compassion. For a long time I have not known laymanship even though it is hereditary in the family, like one not sharing a treasure before him, Lord. Sumitra here has been an unequaled benefactor by whom Your Reverence, the teacher of such dharma, was pointed out to me.
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With these words, Citragati, wise, adopted lay-dharma completely along with right-belief under the muni.
"C

Fate of Bhadra (182-189)
Sugriva bowed to the muni and asked, " Blessed One, where has she, who gave the poison to my noble son, gone?" The muni replied: "She ran away into a forest and was handed over to a village-chief by robbers who had seized her ornaments, et cetera. Then she was sold by the village-chief to a merchant and, running away, she was burned in a great forest-fire. As she died absorbed in cruel meditation,18 she went to the first
18 185. Raudradhyāna. See I, n. 8.
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hell. Ascending (from that), she will be the wife of an outcaste. Killed by a co-wife cutting her throat, because she was pregnant, she will enter an animal-birth, after she has gone to the third hell. She will experience endless pain of existence of this sort from the crime of giving poison to your son who had right-belief."
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The king said: Blessed One, the one for whose sake she did this, her son, remains here. She alone has gone to hell. Shame on that! This worldly existence is cruel with love, hate, et cetera. I shall undertake mendicancy, a means for abandoning it.
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CC
Sumitra bowed to the king: "Shame on me, the cause of the acquisition of such karma 19 by my mother. Master, permit me to become a mendicant now. Who would wish to dwell in such exceedingly cruel worldly existence?" The king restrained by his command his son speaking so, installed him in the kingdom, and took the vow himself. Then Rși Sugriva went away with the omniscient; and Sumitra went with Citragati to his own city. He gave some villages to Padma, Bhadra's son, but he, evil-minded, was not satisfied with these and slipped off somewhere.
One day Citragati, eagerly desired by his father, took leave of Sumitra with difficulty and went to his own city. Always occupied with pūjās to the gods,20 attendance on gurus, penance, study, and self-restraint, he delighted his father exceedingly.
Now, Kamala, brother of Ratnavati, son of Anangasinha, abducted Sumitra's sister, the wife of the King of Kalinga. Then his friend Citragati learned from the lips of a Khecara that Sumitra was afflicted by grief over his sister's abduction. "I shall search for your sister and bring her back soon. Consoling him thus, Citragati started with Khecaras to rescue the sister. He received the report, She was abducted by

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19 190. Bandhakarma. See I, p. 450.
20 196. Cf. III, n. 28 for these duties, which are really six. Liberality (dāna) is omitted here.
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PREVIOUS INCARNATIONS OF ARIŞTANEMI 15 Kamala, ” and he went to the city Śivamandira with a complete army. The hero, King Sūra's son, uprooted Kamala easily, like an elephant a lotus plant, in a moment.
Angered by the defeat of his son, Anangasinha, roaring like a lion, attacked with his army. A great battle, terrible even to the gods from the power of magic arts, of soldiers, and of arms, commenced. Ananga realized that the enemy was hard to conquer and, intending to conquer him, recalled his inherited jewel of a sword which had been given by a god.21 Immediately the jewel of a sword fell into his hand, hard to look at because of its hundred flames, resembling death to enemies.
Holding the sword, he said, “ You there! Go away, boy! If you remain in my presence, I shall cut off your head like a lotus-stalk.” Citragati said: “It is a strange thing that you seem like another person because of the power of a piece of iron. Shame on you boasting of your strength.” Saying this, he created darkness on all sides by means of a magic art and the enemy stood as if painted, not seeing him, though he was standing before them. Then Citragati seized quickly the sword from his hand, took Sumitra's sister immediately, and went away. After a moment, when light had been produced, Ananga looked around and did not see the sword in his hand nor the enemy before him. For a moment he was in despair but, recalling the astrologer's words, “The one who takes my sword will be my son-in-law," he rejoiced.
“How will he be recognized? Or rather, he will be known by the rain of flowers at worship in a temple of the eternal Arhats." With these reflections, he went home. Citragati himself, his object accomplished, delivered King Sumitra's sister, whose good conduct was unbroken, to him.
Sumitra, terrified of existence even before from his own discernment, became completely so from despair at his sister's abduction, et cetera. Having settled the kingdom on his son, King Sumitra went to Muni Suyaśas and took the vow in
NA
21 204. This does not occur in this account.

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Citragati's presence. Citragati went to his own city; and Sumitra, intelligent, learned nine purvas,22 lacking a little, under his guru. Sumitra wandering alone after he had received his guru's permission,23 went to the Magadhas and stood in kāyotsarga 24 outside a village. Padma, his half-brother, came there as he roamed about and saw him benefiting all living creatures, engaged in meditation, firm as a mountain. Evilminded Padma shot him in the heart with an arrow drawn to his ear, facing hell as if for a meeting with his mother.
He has not caused me any loss of dharma by killing me, but on the other hand has conferred a benefit by the friendly act of destroying karma. I wronged him, since the kingdom was not given (to him) then. May he pardon me and may all other creatures pardon me, also.
Meditating thus, final renunciation having been made and the formula of homage recalled, Sumitra died and became a Sāmānika in Brahmaloka. Padma fled, was bitten by a cobra in the night, died, and became an inhabitant of the seventh hell.
16
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When Citragati had grieved over Sumitra's death for a long time, he, noble, made a pilgrimage to a temple of the eternal Arhats.25 Many lords of the Khecaras met there on the pilgrimage and Anangasinha came with his daughter Ratnavati. Citragati performed various kinds of worship to the eternal Arhats and, his body horripilated, recited a hymn of praise in a voice beautiful with devotion. Knowing this by clairvoyance, the god Sumitra came there with gods and rained flowers on him. All the Khecaras, delighted, praised Citragati and Anangasinha recognized that he was the very one who was to
22 216. Of the original fourteen. As time went on, fewer and fewer were learned. They were all lost eventually.
23 217. Sadhus do not travel alone normally.
24 217. Indifference to the body by one standing or sitting, with the arms hanging down, is called kayotsarga. Yog. 4.133. It differs from pratimă in that standing is necessary in pratima.
25 224. See III, n. 314; I, n. 404.

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PREVIOUS INCARNATIONS OF ARISTANEMI 17 be his daughter's husband. The god Sumitra became visible and said to Citragati with great joy, “Do you recognize me?” When Citragati replied, “ You are a powerful god,” he assumed Sumitra's form to identify himself. Citragati embraced him and said, “This dharma that I professed through your favor is beyond criticism, noble sir!”. Sumitra replied: “This magnificence that I have attained is through your favor by saving my life. If I had died then without final renunciation and the namaskāra, I would not have been born even as a human, if you had not saved my life.”
The lords of the Khecaras, Cakrin Sri Sūra and others were delighted with them grateful to each other and reciting each other's good deeds. Ratnavati looked at Citragati superior in beauty and conduct and was pierced by Manmatha's arrows. Seeing his daughter distracted (by love), Anangasinha reflected: " This agrees with the earlier words of the astrologer. He seized my jewel of a sword, a rain of flowers took place here, and my daughter's love developed here immediately. He is the husband described by the astrologer as suitable for Ratnavatī. I am to be congratulated in the world on my daughter and son-in-law. It is not fitting to speak about marriage, et cetera here in the temple.”
With these reflections he went home with his attendants. Then Citragati honored the god Sumitra, dismissed the Khecaras, and went to his own house with his father.
A minister, sent by Anangasinha, bowed to Cakrin Süra, and said in a sincere and polite manner: “Master, your prince, Citragati, resembling Māra, unequaled in beauty and gracewhom does he not astonish? "Anangasinha's daughter, Ratnavati, is a jewel, lord. Let her be joined with the jewel Citragati by your command. You are the lord of both. Agree with Anangasinha about their wedding. Dismiss me now, lion among man.” Sura agreed to that speech, as he desired a suitable union, and celebrated their wedding with a great festival. Citragati shared sensuous pleasure with her and also practiced dharma, pājās to the gods, et cetera, with her,
3N

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CHAPTER ONE The souls of Dhanadeva and Dhanadatta had fallen and become his younger brothers, Manogati and Capalagati. Citragati made a pilgrimage, unusually magnificent, to Nandiśvara, et cetera with them and Ratnavati, like Indra. Accompanied by his wife and brothers, eager for service to sādhus, he listened attentively to dharma in the presence of the Arhats..
One day Cakrin Sura installed him in the kingdom; but he himself became a mendicant and attained the highest abode (emancipation). He (Citragati) subdued many magic arts like a new Cakrin Sūra and ruled the Khecara-lords, reducing them to footmen many times
One day a vassal of his, Manicuda, died, and his sons, Śaśin and Śūra, fought over the kingdom. Cakrin Citragati divided the realm and gave it to them; and set them on the right path with suitable speeches on dharma. Nevertheless, they fought one day like forest-elephants and died. When highminded Citragati heard that, he reflected: “These people, stupid, fight, die, and fall into a low condition of existence for the sake of transient glory, alas! If they would fight for emancipation, as they fight for glory, indifferent to the body, then what would be lacking ? ”.
So reflecting, Citragati, terrified of existence, installed bis eldest son, born of Ratnavati, named Purandara, on the throne. Then Citragati took the vow under Acārya. Damadhara along with Ratnavati and the two younger brothers.
Fourth incarnation as a god (259–260)
After he had practiced penance for a long time, he observed the fast pādapopagama 26 at the end, died, and became a power. ful god in the heaven Mahendra. Ratnavati also and the two younger brothers became chief-gods in the same place, sharing friendship with each other.
26 259. See I, n. 126 and II, p. 349.

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PREVIOUS INCARNATIONS OF ARIŞTANEMI 19
Fifth incarnation as Aparajita (261-450) Now in West Videha in the province Padma there is a city Sinhapura which resembles a city of the gods. Hariņandin was king there, delighting the world, dulling others' brilliance like the overlord of brilliance (the sun). His chief-queen was named Priyadarśanā, dripping nectar with her glance, like moonlight.
Citragati's soul fell from Mahendrakalpa and descended into her womb, indicated by the great dreams. When the time was complete, Queen Priyadarśanā bore a son pleasing in appearance, like the ground of Pāņduka 27 bearing a wishingtree. The king named him Aparājita and he grew up gradually, tended by nurses. He grasped the arts in due course and reached youth in due course, a Minadhvaja (Kāmadeva) in form, an ocean with water of merit and grace.
He had a friend, a minister's son, Vimalabodha, dear (to him) because he had played in the sandpile with him and had been a fellow-student. One day they went outside (the city), riding horseback, for amusement; and the horses ran away with them and took them into a large forest at a great distance. When the horses were tired out, they got down from them at the foot of a tree and Prince Aparājita said to Vimalabodha:
“Thank heaven we were carried away by these horses ! How otherwise was this earth full of many wonders to be seen.? If we had asked our fathers for permission to go, unable to bear separation, they would certainly not have let us go. Now this is a good thing that has happened. This is a grief to our fathers -that we were carried away by the horses. For that very reason we shall roam about to overcome this calamity."
Just as the minister's son agreed to this, a man came there, crying "Save me ! Save me !” The prince said to him who had come for protection with trembling body and unsteady eyes, “Do not be afraid.” The minister's son said to the
27 265. A garden on the peak of Meru. II, p. 110. Either spelling, Pandaka or Pāņçuka, is used.

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CHAPTER ONE prince: “You spoke without reflection. If he should be a criminal, then that would not be a good thing."
Aparājita said firmly: “This is always the ethics of the warrior caste. One who has sought protection must be protected, whether he is a law-breaker or law-abiding."
As the prince was saying this, policemen ran up with sharp swords drawn, crying, “Kill him ! Kill him!” While still at a distance, the policemen said: “Go away, travelers. We are going to kill this man by whom the whole city has been robbed.” The prince said with a smile,“ One who has come to me for protection can not be killed by Sakra even, to say nothing of others.”
When the angry policemen attacked, then the prince ran up with a drawn sword, striking them down like a tiger deer. They fled and reported to their master, the King of Kośala; and the king sent an army, wishing to kill the protectors of the thief. Aparājita defeated the soldiers speedily and the king himself came, surrounded by horsemen and elephant-riders. Aparājita turned the robber over to the minister's son, tightened his belt, and faced his enemy in battle.
Setting his foot on an elephant's tusk, like a lion, he climbed on the boss and killed the elephant-rider seated on the shoulder. Aparājita fought, mounted on the same elephant; and he was described to the king by a minister who had observed him. The King of Kośala ordered his soldiers to stop fighting and said to him:“ You are the son of my friend Hariņandin. Surely you are my friend's son because of that strength. Who, indeed, is equal to an elephant except the young of a lion ? By good fortune you, powerful, have come from your house to your house,” 28 and, seated on an elephant, he embraced him seated on an elephant. The king, affectionate, had him, whose lotus-face was bowed in embarrassment, mount his own elephant and conducted him, like a son, to his own house. The minister's son let the robber go and followed Aparājita;
28 289. I.c., to the house of a friend.

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PREVIOUS INCARNATIONS OF ARISTANEMI 21 and they both remained comfortably in Kośala's house.
One day the King of Kośala joyfully gave his daughter Kanakamālā to Hariņandin's son. After he had remained several days, one day, with the idea, “ May there be no obstacle to (my) leaving," he left in the night with his friend without saying anything about it. As he was going along, not far from the temple of the godess Kālikā, he heard a cry in the night, “Oh! Oh! The earth is lacking in men.”
Thinking, “A woman is crying, " the hero, an ocean of compassion, followed the sound like an arrow that strikes merely from sound.29 He saw a woman riding an elephant near a blazing fire and a man with a sharp sword drawn. “Some one, who is a man, protect me from this base Vidyādhara,” she cried again, like a goat in the presence of a butcher.
The prince reviled him, saying, “Stand up for battle, villain. Is this courage of yours (only) against a woman, basest of men ?" The Khecara advanced for battle with a drawn sword, saying, “Shall I not hurl my courage against you?” After they had fought sword against sword for a long time, both, expert, escaping each other's blows, they fought handto-hand eagerly. Realizing that Aparājita could not be conquered in a hand-to-hand fight, the elephant of Vidyādharas bound him with a magic noose.30Prince Aparājita broke the noose, like a rogue-elephant the rope of the tying-post, with great anger. By the power of magic arts the Vidyādhara attacked the prince with many weapons, angry like an Asurakumāra.31 By the power of the prince's former merit and the strength of his body, his blows had no effect at all on the prince.
Just then the sun rose on the eastern peak and the prince struck the Khecara on his head with a sword. Unconscious * 29 295. The target is located merely by sound.
30 301. Nāgapāśa, here with a play on the meaning elephant' of nāga. Usually the play is on its meaning serpent.'
31 303. For the Asurakumaras, see II, p. 106.

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from the blow, the Khecara fell on the ground, and Smára struck the woman with arrows as if in rivalry with the prince. After the prince had restored the Nabhaścara (Vidyadhara) to consciousness again by remedies, he said, Fight, if you are able now."
The Vidyadhara replied: "I have been defeated by you completely. I have been saved from a woman's murder, fortunately, and from hell resulting from that. In the knot at the end of my garment 32 there are a pearl and a root, Put the root on my wound, after rubbing it with water from the pearl. The prince did so and the Khecara was cured. Questioned by the prince he related his own experience: "This is the daughter, Ratnamālā, of Amṛtasena, a king of Vidyadharas, lord of Rathanupura. Her husband was said by an astrologer to be the son of Harinandin, young Aparajita, the sole ocean of the jewels of good qualities. She fell in love with him and did not think about any one else.
ל,
66
One day I saw her and asked for her in marriage. She replied, Aparajita may take my hand, or fire may burn my body. There is no other course than these. ' I, son of Śrisena, named Surakānta, persistent in marriage with her, was angered by her speech. Leaving the city, I subdued magic arts hard to subdue and again asked for her with many devices. When she did not want me-not through any device, I seized her and brought her here. What will those blind from love not do?
'Let the fire cling to her body; let her vow be fulfilled. ' With this thought, I was eager to crush her and throw her in the fire. You saved her from me and you saved me from a low condition of existence. You are a benefactor of us both. Tell who you are, powerful sir."
The minister's son told him the prince's family, et cetera; and Ratnamālā rejoiced at once at the longed-for meeting. At that time Ratnamāla's parents, Kirtimati and Amṛtasena,
32 309. The Indian upper garment serves as a parse among its many uses.

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came there, following her. The minister's son, questioned, told them what had happened. They both rejoiced, "Her protector was her husband, no one else." Aparajita married Ratnamālā given by them; and relief from fear was given to Surakanta by their words.
Sürakanta gave the pearl and the root to the prince free from desire and gave the minister's son pills that would produce a different appearance. Announcing to Amṛtasena, "Your daughter must be conducted to my house when I have gone (there), Aparajita departed. Amṛtasena with his daughter and the Khecara Surakānta went to their respective homes, recalling Aparajita.
The prince, going ahead in a forest, suffering from thirst, sat down under a mango tree and the minister's son went for water. When the minister's son returned after he had gone far and obtained water, he did not see Aparajita under the mango tree. He thought: "Is this not the place? Have I come to the wrong place by mistake, or did the prince himself go for water because of great thirst?"
29
With these reflections he went to every tree, searching for the prince, and, when he did not see him, fell to the ground in a faint. When he had recovered consciousness and got up, he cried pitifully: "Prince, show yourself. Why do you torment me needlessly? No human is able to carry you off or hurt you. There can be no inauspicious reason for not seeing you, friend."
66
Thus lamenting many times, wandering in .villages, et cetera to search for him again, he went to the city Nandipura. While the minister's son remained in a garden outside in low spirits, two Vidyadharas approached him and said: A Vidyadhara-lord, Bhuvanabhānu, very magnificent and very powerful, lives in a great forest, having created a palace. He has two daughters, Kamalini and Kaumudini, and your dear friend was described as their husband by an astrologer. We were appointed by the master to bring him and when we came to this forest, we saw you too. You went to get water and

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CHAPTER ONE we seized Prince Aparājita and took him into the presence of our master, Bhuvanabhānu.
Bhuvanabhānu rose to greet him like the risen sun and hastily seated him on the best jeweled throne. The Khecaralord made Aparājita blush by the truthful praise of his merits and asked him about marriage with his two daughters. Grieved by separation from you, the prince gave no answer and has remained silent, like a muni, thinking of you alone. Then we were instructed by the master to bring you. Searching here and there, we came here and now by good fortune you were seen. So get up, illustrious sir, and start to go there quickly. The wedding of the prince with the princesses depends on you."
Delighted; the minister's son, like joy embodied, went with them at once into the prince's presence. The prince married the princesses on an auspicious day, remained for a while, and went away as before. They reached the city Srimandira and stopped there, their wishes being fulfilled always by the pearl given by Sūrakānta.
One day an unusual noise of a tumult arose in this city and soldiers, wearing armor and with raised weapons, were seen roaming about. The minister's son, questioned by the prince, “What's this?" found out from the people and reported: “Suprabha is king here. He has been struck with a knife by some man who gained admittance by a trick. The king has no support of the kingdom--no son, et cetera. For this reason the people, becoming a body-guard, confused, roam about the whole city. This great tumult is theirs."
“Alas ! He has been struck by some evil warrior, an enemy.” Aparājita remained with his face downcast from compassion. The king's injury grew worse even with treatment and the chief-courtesan, Kāmalatā, said to the king's ministers:
“There is a foreigner in town, a second self, noble, pious, truthful, like some god in form. Since he has all his wishes accomplished, devoid of occupation, very powerful, there must be here some magic herb.”
The ministers investigated and conducted the prince to

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PREVIOUS INCARNATIONS OF ARIŞTANEMI 25 the king. The king considered himself well just at the sight of him. The prince, compassionate, looked at the wound first and, feeling great pity, took the pearl and the root from his friend. He had the king drink the water from the washing of the pearl, rubbed the root with the water, and put it on the king's wound. The king was cured and said to the prince, “Whence did you, a brother for no reason, come here, ocean of compassion ?"
The minister's son narrated everything and the king spoke again: “He is the son of my friend, King Hariņandin. Shame on negligence that I did not know him, though the son of my brother; however, this wound of mine was the fruit of negligence.”
After this speech the king, won by his merits, insisted on giving him his daughter Rambhā, like another Rambhā 33 in beauty. After he had passed some time sporting with her, the prince left as before, accompanied by the minister's son.
He went to the city Kundapura and saw a muni, an omniscient, seated on divine golden lotuses there. After circumambulating him three times, bowing to him, and seating himself, he listened to a sermon from him that was like a rain of nectar for the ears. At the end of the sermon Aparājita bowed to him and asked him, “Am I capable of emancipation or not?" 34 The omniscient told him:
“You are capable of emancipation. You will be the twenty-second Arhat in the fifth birth.35 Your friend will be a gaṇabhệt in Bhārata of Jambūdvīpa.”
They both rejoiced at hearing this and they remained there comfortably for several days, serving the muni and practicing dharma. The muni went elsewhere to wander and they also went from place to place, worshipping shrines.
33 361. The most beautiful heavenly nymph. 34 365. Bhavya. See I, n. 3.-;
35 366. Fifth birth from this one, but the present birth is included. This incarnation is the fifth of nine, 4N

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26
CHAPTER ONE
Now Jitaśatru was king in the city Janananda and his chief-queen was Dhariņi, wearing good conduct. Ratnavati fell from heaven and descended into her womb. When the time was completed, she bore a daughter, named Pritimati. She grew up gradually and acquired all the arts, and reached full youth, the life-restorer of Smara. Even a learned man became ignorant before her exceedingly learned in the arts. So her eye did not become at all enamored of any one. Her father thought, "If I marry her, learned as she is, to just any husband whatever, she will die. '
""
After these reflections, he asked her privately, "Daughter, whom have you considered as a husband?" She replied, "Whoever surpasses me in the arts, let him be my husband." The king agreed to this and the promise became widely known. Kings and princes practiced the arts assiduously.
One day King Jitaśatru had platforms built outside and summoned kings and princes to a svayamvara. Kings, earthdwellers and sky-dwellers, came with princes, with the sole exception of Harinandin grieved by the separation from his son. They seated themselves on the platforms like gods in palaces. By chance Aparajita came there in his roaming. He said to Vimalabodha: "We have come at the right time. We shall see the examination in arts of the experts and we shall see the girl. We must see that no acquaintance recognizes us.
""
Along with him (Vimalabodha), he assumed a very commonplace appearance by means of a pill. They both went to the svyamvara-pavilion, like gods assuming fictitious figures for amusement. Pritimati came there like another goddess Lakṣmi, wearing priceless clothing like a goddess come to earth, fanned by chauris, surrounded by friends and slave-girls, the people in front being driven back by the body-guards and door-keepers.
A friend of hers, Malati, pointed with her finger and said: "These men, earth-dwellers and sky-dwellers, have come here, thinking themselves superior. That is the King of

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Kadamba, famed throughout the world, a hero named Bhuvanacandra, the face-ornament of the eastern quarter. This man, courteous by nature, the tilaka of the southern quarter, is Samaraketu, a Minaketu (Kāmadeva) in beauty of the body. This Kubera of the northern quarter, named Kubera, unwearied of his enemies' wives, is a cluster of flourishing creepers of fame. This is King Somaprabha, by whose fame the brilliance of the moon is surpassed. The others also, Dhavala, Śūra, Bhima, et cetera, are kings. This lord of Khecaras is powerful Manicuḍa; that is Ratnacūḍa; and that is powerful Maniprabha. These, Sumanas, Soma, Sūra, et cetera, are lords of Khecaras. Look at them and examine them. They all know the arts.
·99
At whomever Pritimati, schooled by her, glanced, Ananga, as if instructed by her, struck with arrows. She assumed the voice of the female cuckoo excited by spring and held the debate, taking the purvapakṣa, 36 debating like the goddess Vāc. Their intelligence confounded, all earth-dwellers and sky-dwellers were unable to answer, as if seized by the throat.
"The goddess Vac has taken her side from connection with women. Hence we, who had never been defeated by any one before, were defeated by her. "
Ashamed, the kings and princes said many things of this sort to each other, with faces burned in embarrassment.
27
Jitaśatru thought: "After the Creator had made her, did he not make a suitable husband for her because he was worn out by all his exertion? Here are so many kings. If there is no suitable husband for my daughter among them, some other inferior man will not be suitable. Then what to do?"
His minister, knowing his mood, said: "Enough of despair, lord. There are distinguished men among the distinguished. The earth has many jewels. Issue a proclamation: ' A king or prince or anyone, who can defeat her, shall be her husband. Saying, "Very well! Very well!" the king had it done.
999
392. Le, she would state the question and take the affirmative.

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CHAPTER ONE
"There
After hearing the proclamation, Aparajita thought: would be no glory in a debate with a woman, even in a victory; but in the absence of a debate the whole men's side is defeated. So, glory or no glory, she must be defeated by all means.
99
After these reflections, the prince quickly appeared before Pritimati. When she saw him, though he was poorly dressed like the sun obscured by a cloud, Pritimati felt friendship from association with the affection of former birth. Pritimati took the pūrvapakṣa as before. Aparajita quickly silenced her and was victorious. At once she threw a svayamvara-wreath on Aparajita; the kings-earth-dwellers and sky-dwellers--became angry with him.
Saying, "Who is this man? Shall he, crazy in speech, an abode of lightness like cotton, a beggar, marry her, while we are here?" The kings put on their armor and began a battle ardently with horsemen and elephant-riders, their weapons raised. The prince leaped up and killed an elephant-rider and, standing on his elephant, fought with missiles that were in the elephant's housing. In a moment he killed a charioteer and, using his chariot, attacked. Now on the ground, now again on an elephant, he fought. Like just one man who has become many, like a thunderbolt that has burst, Aparajita, excited, killed the enemy-soldiers.
Saying: We were defeated before by a woman with manuals (śāstra); now we are defeated by a single man with weapons (sastra)," the kings, ashamed, advanced together to fight. Then Aparajita mounted Somaprabha's elephant and Soma noted his marks and tilaka carefully. Checking his arm, Soma embraced him, powerful, and said, "By good fortune you have been recognized, nephew with immeasurable strength. He told all the kings and they all ceased fighting; and the marriage-pavilion was occupied by these same ones who had become his attendants.
66

On an auspicious day, King Jitaśatru celebrated the marriage of Aparajita and Pritimati who were infatuated with each other. Aparajita assumed his natural beautiful form and all the people
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admired him because of his strength and beauty. Jitaśatru entertained and dismissed all the kings; and Aparajita remained there, sporting with Pritimati. King Jitaśatru's minister gave his daughter Rupavati to Vimalabodha and he sported with her. One day a messenger from Sri Hariṇandin came there. The prince saw him and embraced him ardently. Questioned, "Is it well with my honored father and mother?" The messenger, his eyes filled with tears, said: 'It is well with them only in the mere preservation of the body. From the very day of your departure, their eyes have not been dry. Hearing repeatedly about your new adventures from popular report, they rejoice for a moment and they swoon from separation from you. Hearing this report about you, I was sent today to find out the facts. You should not distress your parents.
""
29
66
His eyes filled with tears, the prince said in a choking voice: Shame on me, a base son, causing such pain to my parents. Then taking leave of Jitaśatru, Aparajita set out; and Bhuvanabhanu came with his two daughters, and other kings brought their daughters whom he had married before. Surakānta, who had acquired fearlessness, came there. Aparajita with Pritimati and his other wives also, attended by kings-earth-dwellers and sky-dwellers, covering the sky and earth with sky-dwelling and earth-dwelling soldierseager, arrived at Sinhapura in a few days.
Hariṇandin went to meet him and embraced him falling to the ground, set him on his lap, and kissed his head again and again. His mother, her eyes wet with tears, touched him on the back as he was bowing, and kissed the top of his head. The daughters-in-law, Pritimati and the others, introduced by Vimalabodha pronouncing their names, bowed at the feet of their father and mother-in-law. Then Aparājita dismissed the earth-dwellers and the sky-dwellers and he continued amusing himself as he liked, making a festival for his parents'
eyes.

"2
Manogati and Capalagati fell from Mahendra and became his younger brothers, Sura and Soma. Then one day

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CHAPTER ONË Hariņandin settled the kingdom on Aparājita, became a mendicant, practiced penance, and attained emancipation. Prītimati was King Aparājita's chief-queen; Vimalabodha his minister; and his brothers were governors of provinces. King Aparājita, by whom the kings had been subdued before, governed the earth happily and enjoyed pleasures without any obstacles. Building various shrines and making pilgrimages by the lac, he passed the time, undeceived by the objects of existence.
Incident causing Aparājita's enlightenment (438–450)
One day he went to a garden and saw a caravan-leader's son, Anangadeva, very magnificent, like Ananga with a body. Noticing him surrounded by friends wearing divine garments, sporting with many beautiful young women, giving money to beggars, being praised by bards, occupied in singing, the king asked his attendants, “Who is he?". They told the king, “He is Anangadeva, very rich, the son of the caravan-leader, Samudrapāla.” Saying graciously, “I am fortunate, whose merchants even are so noble and prosperous,” Aparājita went home again.
On the next day, going outside (the city), he saw a corpse moving along, carried by four men, with a drum reverberating dismally, followed by women beating their breasts, their hair disheveled, wailing, fainting at every step.
The king asked his attendants, “Who is this dead man?” and they replied, “This is the same Anangadeva, who died suddenly from cholera.” “Oh! This worldly existence is worthless. Alas! Alas! The creator destroys the confident. Oh! The negligence of living creatures whose minds have the sleep of delusion."
Thus acquiring great desire for emancipation, Aparājita went home and, troubled, remained several days.
One day the ominiscient, whom he had seen before in Kundapura, came there to help him, knowing from his (omniscient) knowledge that he was a suitable person. After

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31
listening to dharma from him, Aparajita installed his son by Pritimati, Padma, on the throne and became a mendicant. At that time his wife, Pritimati, his brothers, Sura and Soma, and his minister Vimalabodha, all followed him into mendicancy. Sixth incarnation as a god (451)
They all practiced austerities, died, and went to the heaven Araṇa. They became Indrasāmānikas, friends of each other. Seventh incarnation as Sankha (452-533)
Now in this Jambudvipa in Bharatavarṣa, there is a city, Hastinapura, the ornament of the Kuru-country. Śrīṣena was its king, resembling the moon. His chief-queen was named Śrīmati, who was like Śri.
66
In the last part of the night she saw in a dream, a full moon, white as a conch, entering her lotus-mouth; and she told her husband at dawn. The king was assured by experts: According to the dream the queen will have a son, like the moon, by whom the darkness of all enemies will be destroyed. " Now Aparajita fell and descended into her womb. At the right time she bore a son pure with all the favorable marks. His father named him Sankha with a name that had been caused previously;37 and he grew up, tended by five nurses. He acquired all the arts with ease, making his teacher a mere witness, for they were innate in him, acquired in a former birth.
Vimalabodha's jiva fell from Arana and became Śrīṣena's minister's son, Matiprabha by name, a depository of good qualities. He became attached to Prince Sankha, like Mādhäva to Manmatha, from playing in the sandpile with him and studying with him. Playing with this friend and with other princes in many various games, he (Sankha) attained youth.
37 457. By the moon white as a conch that his mother had seen. It was quite customary for a child to be named after something seen in a dream by his mother.

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CHAPTER ONE
One day people living in the country at a distance came to Śrişena with loud lamentations and declared:
32
"On the border of your territory there is a very rugged lofty mountain, Visalaśṛnga, marked with the river Candraśiśirā. A village-chief, Samaraketu, lives in a fortress on it and he robs us fearlessly. Protect us from him, lord. "
Intending to depart to kill him, the king had the drum sounded. Prince Sankha bowed to him and spoke with con
fidence:
66
What is this disregard of yourself in the matter of a mere village-chief? An elephant would never kill a fly, nor a lion a hare. With your permission I shall capture him and bring him here, father. Give your commands. You yourself desist from marching, for that is a source of shame to you.
99
Prince Sankha was at once dismissed by the king after hearing this speech, and he went with an army to the vicinity of the village. The village-chief, best of schemers, left the fortress empty and went into hiding somewhere, when he heard that the prince was coming. Prince Sankha, very shrewd, had one vassal enter the fortress-town with selected soldiers. He himself remained in hiding in a thicket with soldiers. The village-chief, always tricky, besieged the fortress. As he shouted, "Where are you going, sir prince?" the prince surrounded him with many soldiers.
The village-chief was attacked now by the king's soldiers on the walls of the fortress and now by the prince's soldiers, as he was placed between. Tying an axe on his neck,38 he went to the prince for protection and said: "You alone are a recompenser to me for deceitful counsels. Master, I will be your slave, like an evil spirit that has been subdued. Take everything of mine and receive me with favor. " Then the prince annexed all the loot that he had taken from any one whatever and took it himself as a fine from him.
The prince took the village-chief and turned back home.
38 474. A sign of submission.

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33
66
At night he stopped on the road and made camp. In the middle of the night while he was on his couch, he heard a pitiful sound and went to follow that same sound, with his sword as a companion. He saw before him a middle-aged woman crying and he said, "Do not cry. Tell me the cause of your sorrow." Her confidence won by his appearance and speech, she said: There is a king, Jitāri, in Campā in Aǹgadeśa. A daughter, Yaśomati, the crest-jewel of women, was borne by his wife, Kirtimati, after many sons. As she, very fastidious, did not see any one at all who was a suitable husband, her eye did not take pleasure in any man. Sankha, son of Śrīṣeņa, fell in her range of hearing once and Manmatha took an abode in her heart at the same time.
6
Yaśomati declared, Sankha alone shall marry me,' and her father was delighted, thinking, She has fallen in love suitably. When the king had sent messengers to Śrīṣeņa on her account, a Vidyadhara-king, Maniśekhara, asked for her. King Jitari replied, 'She wishes no one except Sankha.' Then one day the basest of Vidyādharas kidnaped her. I am her nurse and, clinging to her arm, I came with her, and was forcibly abandoned here by the villain of a Khecara. He took the girl, the cream of worldly existence, away somewhere. Therefore I lament in this way. How will she keep alive?"
The prince said, "Be of good courage. I shall defeat him and bring the princess here," and he began to search, roaming through the great forest. Just as the sun rose on the eastern mountain, the prince reached Mt. Viśālaśṛnga. In a wood on it he saw Yaśomati talking to the Khecara who was begging her to marry him.
Sankha, whose merits are as brilliant as a conch, shall be my husband and no one else. Villain, why do you trouble me uselessly, seeker of the unsought?"
The prince was seen by them and the Khecara, delighted, said: "Your friend has come into my power, drawn by death, silly woman. Destroying him at the same time with your hope, girl, I shall marry you by force and take you to my house,"
5 N
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34
CHAPTER ONE Sankha said to him talking in this way: “ Get up, villain, kidnaper of another's wife. I shall take off your head with a sword.” Then both fought, powerful, with swords raised, dancing with beautiful dance-steps, shaking the mountain, as it were. When he was not able to defeat the prince by strength of arm, then he fought with weapons made by magic art, balls of hot iron, et cetera. Because of the prince's pre-eminent merit, some had no power and the prince broke some missiles with his sword. Then the prince took his bow from the Khecara, who was worn out and distressed, and pierced his breast with its own arrow. He fell to the ground in a faint like a tree whose root has been cut. Sankha summoned him to fight again, after he had restored him by wind, 39 et cetera.
The Khecara-lord said to him: “I, the chief of the undefeated, have been defeated by you, powerful sir. Certainly you are not an ordinary man. As Yaśomati was gained by your merits, hero, I have been gained by your strength. Pardon my fault.”
The prince said: "I am charmed by your strength of arm and politeness, 'illustrious sir. Tell me, what can I do for you?" He said: “ If you are graciously disposed, let us go to Vaitādhya. That would be a pilgrimage to the temple of the eternal Arhats for you and a favor to me." Sankha agreed to his suggestion and Yaśomati, of whom a good understanding had developed, rejoiced at the thought, “I chose a husband of this kind.”
Khecaras who were soldiers of Manišekhara approached and, informed of events, bowed to their benefactor, the prince. The prince sent two Khecaras and had his adventures made known to the army; and he despatched the army to Hastināpura quickly. He had Yaśomati's nurse brought there by Nabhascaras; and Sankhą went with the nurse and Yaśomati to Vaitādhya. There he worshipped the eternal Arhats in
39 500. I.e., by fanning.

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PREVIOUS INCARNATIONS OF ARISTANEMI their temples and made many pājās with Yašomati.
Manisekhara conducted the prince to Kanakapura, seated him in his house, and worshipped him like a deity. All the inhabitants of Vaitādhya came and looked at Sánkba and Yašomati again and again as if they were something marvelous that had come. Other Kheoaras there, delighted by the toward of victory over enemies, et cetera, became magnificent soldiers of the prince. They gave their daughters to him, but he answered, “I shall marry these after I have married Yasomati.” Then they, Manisekhara and others, took their daughters and conducted Sankha to Campā with Yaśomati. It was announced to Jitāri that a bridegroom, surrounded by Khecara-lords, had come with his daughter and he went to meet them, exceedingly rejoiced. After embracing Sankha ardently, the king had him enter the city and married him to his daughter with a great festival. Then Sankha married the daughters of the Vidyādharas, and made a pilgrimage to the shrine of Sri Vāsupūjya with devotion. After dismissing the Khecaras, Sankha remained there with his wives, Yasomati and others, and then went to Hastināpura.
Sūra and Soma fell from Arana and became his younger brothers, Yaśodhara and Gañadhara, as in a former birth. One day King Srişeņa gave the earth to Sankha and took the vow at the feet of Gañadhara Gunadhara. As Śrīşeņa observed penance hard to perform, so Sankha, with glory as brilliant as a conch, governed the earth for a long time..
One day the great muni, Śrīşeņa, whose omniscience had arisen, came there in his wandering, resplendent with the attendance of gods. King Sankha came and paid homage to him with great devotion and then listened to a sermon resembling a boat for crossing the ocean of worldly existence. At the end of the sermon, Sankha said: “I know from your teaching that in worldly existence no one belongs to any one, but is isolated. Nevertheless, why this extreme affection for Yaśomati on my part? Please explain, All-knowing. Instruct me ignorant."

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CHAPTER ONE
The omniscient explained: “In your birth as Dhana, she was your wife Dhanavati; in Saudharma she was your friend; she was the wife Ratnavati of Citragati; your friend in Māhendra; your wife Prītimati in your birth as Aparājita; a god-friend in Arana; in this seventh birth she became again your wife Yasomati. So your affection for her originated in other births. Now after going to Aparājita 40 and falling, you will be the twenty-second Tirthanātha, Neminātha, here in Bhāratavarşa. She, named Rājimati, devoted to you without being married to you, will adopt mendicancy at your side and will attain emancipation. Yaśodhara and Guņadhara, your 'brothers in former births, and your minister, Matiprabha, will become emancipated, after having attained the rank of gañadharas.”
Sankha installed his son Puņdarika on the throne and took the vow at his (Śrişeņa's) side with his brothers, Yaśomati, and the minister. In course of time Sankha finished his studies, practiced severe penance, and acquired Tīrthak’tkarma by the sthānas,41 devotion to the Arhats, et cetera.
Eight incarnation as a god (534) At the end Muni Sankha observed the pādapopagamana and went to Aparājita. They, Yasomati and others, went to the same Aparājita by the same procedure.
40 529. A palace in the highest heaven, the Pancānuttara. 41 533. For the sthānas, see I, pp. 80 ff.

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CHAPTER II MARRIAGES OF VASUDEVA WITH MAIDENS BEGINNING WITH SYĀMĀ AND ENDING
WITH SUKOŠALA
Now there is in this Bharata an excellent city Mathurā, adorned by the river Yamunā like a dark garment. In this city Yadu was king, many kings having passed away since Bțhaddhvaja, son of Vasu, of the line of Hari. Yadu had a son, Śūra, whose splendor was equal to the sun, and Śūra had two sons, Sauri and Suvira, eminent heroes. King Sūra placed Sauri on the throne and Suvira in the rank of heir-apparent and became a mendicant, as disgust with worldly existence had developed.
Sauri gave the kingdom of Mathurā to his younger brother, Suvira, and went to the country of Kuśārta. There he founded Sauryapura.42 Sons, Andhakavşşņi and others, were born to King Sauri; BhojavȚşņi and others to Suvira, whose strength was boundless. Suvīra gave the kingdom of Mathurā to Bhojakavşşņi and, after founding the city Sauvīra in the Sindhus, remained there, powerful. Powerful Sauri installed Andhakavrsni on his throne, became a mendicant under Muni Supratiştha and attained emancipation. While Bhojavịşņi directed the realm at Mathurā, he had a son, Ugrasena, who had enormous strength of arm.
Ten sons were born to Andhakavşşņi from Subhadrā: Samudravijaya, Akşobhya, Stimita, Sāgara, Himavat, Acala, Dharana, Pūraņa, Abhicandra, and Vasudeva were the ten, called Daśārbas. They had two younger sisters, Kunti and Madri. Their father gave Kunti to Pāņņu and the other to Damaghoșa.
42 5. Sauryapura was on the Yamuna, below Mathura.

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CHAPTER TWO
Previous birth of Vasudeva (13-50)
""
One day Andhakavṛṣṇi bowed to Muni Supratiṣṭha who had clairvoyant knowledge and asked, his hands joined together respectfully: "Master, why does my tenth son, named Vasudeva, have exceeding beauty and charm, know the arts, and have good strength?" The sage Supratistha related: In the province Magadha in Nandigrama there was a poor 43 Brahman, and his wife, Somila. They had a son, Nandişena, and while he, the crest-jewel of misfortune, was a boy, his parents died. Pot-bellied, jagged-toothed, bleareyed, square-headed, and misshapen in the other limbs, he was abandoned even by his relatives. While yet alive, one day he was bought by his maternal uncle. Now his uncle had seven marriageable daughters. 'I shall give you one of my daughters,' his uncle said to him; and he did all his uncle's house-work from desire for her. When the eldest grown daughter knew about it, she said, "If my father gives me to him, I will certainly die. Nandişena was depressed at hearing that and his uncle said to him, I shall give you the second daughter. Do not worry. The same vow was made by the second daughter when she heard that and in the same way he was rejected in turn by the other daughters.
Then his uncle said to him, Son, I shall ask for the daughter of some one else and give her to you. Do not be agitated.' Then Nandişeņa thought: His own daughters do not want me. How then will other maidens want me, deformed as I am?' With this thought, he departed because of disgust with existence and went to Ratnapura. Seeing husbands and wives playing there, he blamed himself. Wishing to die because of disgust with existence, he went to a garden, saw there a sage, Susthita by name, and bowed to him. The sadhu knew by (clairvoyant) knowledge his inclination and said to him: Do not be eager for death. Verily, that is the fruit of

"
43 15. Pārsva., p. 108 takes 'rora' as a proper name, but the text, both there and here, favors an adjective.

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MARRIAGES OF VASUDEVA WITH MAIDENS 39 non-dharma. Dharma must be practiced by the seeker of happiness. Certainly happiness is not from self-destruction; but dharma is the source of happiness in birth after birth through mendicancy.
Enlightened by hearing that, he took the vow at his feet and, after he had finished his studies, took a vow of service to sādhus. In his assembly Purandara described him as performing service to sādhus, the young, the sick and others, 44 free from disgust with existence. One of the gods did not believe Sakra's speech and, assuming the form of a sick sādhu, went to a forest near Ratnapura. After assuming the dress of a second sādhu, he went to his (Nandişeņa's) dwelling and, a morsel having been taken to break fast, he said to Nandişeņa:
"How, sir, can you eat now when there is a muni outside, who is exhausted by hunger and thirst, suffering from dysentery, when you have vowed service to sādhus?' Leaving his food, Nandişeņa went to search for water and the god began to make it impure 45 by his power. It did not become apparent because of the power of the muni, who possessed magic arts; and then he found pure water some place.
Nandişeņa went to the sick sage and was scolded harshly by the false muni. 'I am in such a condition, but you, greedy for food, did not come quickly! Shame upon your vow of service.' Nandişeņa said: "Pardon this fault of mine. I shall cure you. This water is suitable for you. After giving him water to drink, he said, 'Stand up,' and the sick muni said, 'Shame, stupid! Do you not see that I am not able ?!
Then Nandişeņa put the false muni on his shoulder and was abused by him at every step as he went along: 'Villain, why do you hurt me serverely by jolting because you are going very fast? Go slowly, slowly, if you are performing true service.' So instructed, he went very slowly. The god defecated on him and said, 'Why do you interrupt your speed?'
44 30. Vaiyāvsttya. See I, n. 123. 45 34. Anesaņiya, technically impure for a sadhu,

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CHAPTER TWO Nandişeņa reflected, “How can the great sage be cured?' and paid no attention to the bitter words. He (the god) in his divine form removed the filth and joyfully showered flowers on the muni, circumambulated him three times, and bowed to him. The god told him about the praise given by Sakra, begged his forgiveness, and said, 'What may I give you?' The muni said: 'I have acquired dharma which is very hard to acquire. Hence there is nothing of value here that I can ask of you.' So answered, the god went to heaven and the muni to his own shelter. Questioned by the sādhus, he related everything without pride.
For twelve thousand years he practiced penance hard to endure and at the end, when he had observed a fast, he remembered his own hard fate. Because of that penance, may I be dear to women. After making that nidāna,46 he became a god in Mahāśukra. Then Nandişeņa fell and became your son, this Vasudeva, attractive to women because of his nidāna."
Then Andhakavşşņi installed Samudravijaya on the throne and he himself became a mendicant under Supratiştha and attained emancipation.
Previous birth of Kansa (52–61) Bhojavşşņi became a mendicant and then Ugrasena was king in Mathurā and his chief-queen was Dhāriņi. One day Ugrasena was going along outside (the city) and saw an ascetic standing in a secluded spot, observing a month's fast. He had made a vow,47 “I shall break fast after a month's fast with alms taken from one house, not otherwise.” Month after month he broke his fast with alms from one house and went to the secluded place, but not to another house. Ugrasena invited him for fast-breaking and went home. The ascetic followed him but the king had forgotten him. Without eating
46 50. See II, n. 29. 47 54. Abhigraha. See I, n. 102.

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MARRIAGES OF VASUDEVA WITH MAIDENS
at all, the muni went to his own shelter and again commenced a month's fast in the same way.
The king went there again by chance and again saw him. Remembering his invitation, he apologized cleverly. Again he invited him and again he forgot in the same way. Again he (the ascetic) went back to his own place without eating at all. Again the king, remembering, apologized as before. The ascetic was invited again and now became angry. As a result of this penance may I be able to kill him in another birth." After making this nidana, he died from fasting.
Early life of Kansa (62-104)
He then became (an embryo) in the womb of Ugrasena's wife, Dhāriņi, and she had a pregnancy-whim 48 to eat her husband's flesh. Day by day Dhāriņi grew thinner, ashamed. Finally she told her husband her base pregnancy-whim. His ministers put hare's flesh on the stomach of the king, who remained in the dark, and cut it off again and again and gave it to the queen who looked on. When her pregnancy-whim was gratified and she returned to her original nature, she said, "What is the use of life, what is the use of the embryo without a husband?" The ministers said to her wishing to die, "In a week we will show you the master restored to life." When she had been cured in this way, on the seventh day they showed her Ugrasena; and she held a great festival.
48 62.
49 68.
On the auspicious fourteenth 49 day of the dark half of Pausa, the moon being in Mula, during the night Ugrasena's chief-queen bore a son. Afraid of the embryo because of the pregnancy-whim, as soon as he was born she cast him into a brass chest she had had made in advance. She had a slavegirl throw the chest, which was full of jewels together with a letter fastened to two rings marked with her own and the king's names, into the Yamuna. The queen told the king, " A son was born and is dead."
66
6 N
66
41
For dohada, a pregnancy-whim, see Parśva., p. 204.
For the fourteenth, see I, n. 301.

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CHAPTER TWO The chest was carried by the river to the gate of Sauryapura. At dawn Subhadra, a rasa-dealer, 50 went there to bathe, saw the brass chest, and pulled it from the water. With astonishment he saw in it the boy, like a new moon, together with the letter, the jewels, and the rings. The merchant took the boy with the chest, et cetera home and, delighted, handed him over to his wife, Indu, as a son. The husband and wife gave him the name Kansa and made him grow with honey, milk, ghi, et cetera. As he grew up, he was quarrelsome and abused the boys. Daily complaints came to the merchant and his wife from the people.
When he was ten years old, he was sent by them to attend Prince Vasudeva and he became very dear to him. He studied all the arts with Vasudeva and played with him and reached manhood with him. Prince Vasudeva and Kansa, being together, looked like Mercury and Mars in one sign of the zodiac.
Now in the city Suktimatī the ninth son of Vasu escaped and went to Nāgapura.51 His son was BỊhadratha. He went to Rājagpha and among his descendants was a king, named Jayadratha, and his son was Jarāsandha. He, the Prativişņu, having cruel commands, was lord of three parts of Bharata; and thus commanded King Samudravijaya through a messenger: “ Capture and bring King Siñharatha, who lives in Sinhapura, a city near Mt. Vaitāļhya, who is irresistible like a lion. To the one bringing him, I will give my own daughter, Jivayaśas, and any one city of first rank in wealth which he desires."
Vasudeva bowed to Samudravijaya and asked permission to execute Jārasandha's order, though difficult. Samudravijaya said, “ Fighting is not appropriate for you, a delicate boy,
50 72. Rasavānija. Rasa seems to include a wide range, such as honey, milk, ghī, sugar-cane juice, wine. I can think of no English term to include them all.
51 80. For this incident, see IV, p. 147;

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MARRIAGES OF VASUDEVA WITH MAIDENS 43 prince. No more of that request.” Vasudeva persevered in asking the king again and finally he sent him forth with many soldiers.
Vasudeva went rapidly and King Sinharatha went to meet him and a great battle between the two took place. Sinharatha put to flight Vasudeva's army; and Vasudeva himself with Kansa as a charioteer advanced to fight. Then the two fought for a long time with various weapons, like a god and demon, longing for victory over each other from anger.
Then Kansa ceased being a charioteer and, powerful, soon broke Sinharatha's strong chariot with a very large club. Blazing with anger, Siñharatha drew his sword to kill Kansa and Vasudeva cut it at the hilt with a sharp-edged arrow. Kansa, arrogant from tricks and strength, tossed up Sinharatha, like a wolf tossing a goat, bound him, and threw him in Vasudeva's chariot. Sinharatha's army having been broken, then Vārşneya, victorious, took Sinharatha along and gradually returned to his own city.
King Samudravijaya said to Vasudeva secretly: “What the astrologer Kroșțuki told me is certainly useful. "This daughter of Jarāsandha, Jivayaśas by name, inauspicious, will certainly cause the destruction of her husband's and father's family.52 Jarāsandha will give her to you as a reward for bringing Sinharatha. Some means must be devised for not accepting her.”
Vasudeva replied: "Kaňsa captured Sinharatha in battle and brought him. So Jivayaśas must be given to him.” The king said: “He will not want to take her, because he is a merchant's son, but he appears to be of the warrior caste from his strength.” The rasa-merchant, questioned by the king after he had administered an oath (of secrecy), told the story about Kansa from the beginning, Kansa listening. Subhadra delivered the rings of Ugrasena and Dhāriņi and also the letter to the king, who had the letter read. “The son, dearer
52 95. When this prediction was made is not told in our account.

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44 .
CHAPTER TWO than life, is abandoned by Dhāriņi, wife of Ugrasena, terrified because of a pregnancy-whim, to protect her husband. After putting him together with the name-rings, adorned with all the ornaments, into a brass chest, she had him carried away by the Yamunā."
After hearing this read, the king said: “He is a powerful Yādava, son of Ugrasena. Otherwise, how could such heroism be ?”
Marriage of Kansa with Jivayaśas and capture of
his father, Ugrasena (105–113)
The king went with Kansa to Ardhacakrin Jarāsandha, delivered Sinharatha, and described the strength of Kansa. Jarāsandha gave his daughter Jīvayaśas to Kansa and the city Mathurā, which he demanded from anger with his father. With an army furnished by Jarāsandha, Kansa went to Mathurā and, cruel, captured his father and threw him into a cage. Ugrasena had sons, Atimukta and others. Atimukta became a mendicant at that time because of grief for his father. Kansa brought Subhadra, the rasa-merchant, from Sauryanagara and rewarded him with gifts of gold, et cetera, considering himself to acknowledge former favors.
One day Dhāriņi talked to Kansa for her husband's release; but he did not release his father at all even from her talk. “I had him put in the brass chest and carried away by the river. Ugrasena did not know it. He is entirely blameless. I alone am guilty in this matter. My husband should be released.” She said this daily to men respected by Kansa, going to their houses. Even at their request, Kansa did not release Ugrasena. Verily, a nidāna from a former birth does not turn out otherwise.
Vasudeva leaves home (114-138) Dismissed by Jarāsandha after entertaining him, King Samudravijaya went to his city, attended by his brothers. The

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MARRIAGES OF VASUDĖVA WITH MAIDENS 45 women of the city always followed Vasudeva when he went around Sauryapura, as if powerfully drawn by a charm, bewildered by his beauty. Samudravijaya's younger brother spent some time going here and there for amusement, his beauty like magic for women.
One day the leading men of the town went to the king and told him confidentially: “The women have become out of bounds from Vasudeva's beauty. Any woman who sees Vasudeva even once becomes quite helpless, to say nothing of those who see him constantly as he goes about.” Saying, “ We shall do what you wish," the king dismissed them. * You must not tell this to Vasudeva,” he said to his retinue.
The next day Samudravijaya took Vasudeva on his lap, when he came to pay his respects, and said: “You have become thin from roaming about for amusement. So you must not go out in the daytime. You must stay in my house, nowhere else. Learn new arts; refresh the ones learned earlier. You will have recreation from the circle of artists, son." Vasudeva said: “ Very well,” courteously and stayed at home in that way. He passed the days with amusements, singing, dancing, et cetera.
One day he saw a hunchbacked girl who happened to come there bringing perfume. He asked, “For whom is this perfume ?” and she replied, “Prince, this perfume has been ordered now by Queen sivā herself for Srimat Samudravijaya." Saying, “This is useful to me," Prince Vasudeva took the perfume for a joke. Angry, she said, “Because of just such behavior, you are kept here.” He said, “How is that?” Very much frightened, she told him the incident of the townsmen from the beginning. Truly, a secret is not fixed long in the heart of a woman.
“The king thinks me to be such a person, Vasudeva roams about to ingratiate himself with women of the town.' Enough of my living here.” With these thoughts he dismissed the slave-girl. In the evening he assumed another appearance by means of a pill and left the city. He went outside, built a

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66
funeral pyre from wood near the cemetery and had an unclaimed corpse burnt on it. Vasudeva wrote a note with his own hand, to ask forgiveness of his parents, and hung it on a post.53 Since virtues are reported by the people to the parents as a fault, Vasudeva, considering himself dead though alive, entered the fire. Then may you all, parents and townspeople, pardon completely my fault, whether it exists or not, conjectured by yourselves."
A woman in a chariot, going to her father's house, saw Vasudeva dressed like a Brahman, after he had done this and had wandered off the road, going on the right road, and said to her nurse, "Take this tired Brahman into the chariot." After doing this, she reached the village.
After bathing and eating there, Vasudeva went in the evening to a Yakṣa's temple. "The Yadavas have learned that Vasudeva has entered the fire. They and their attendants performed funeral rites with lamentations." After hearing that news, Vasudeva, free from anxiety, went to the city Vijayakheta.
Marriage with Syāmā and Vijayasenā (139–141)
There Sugriva was king and he had two very beautiful, accomplished daughters, Śyāmā and Vijayasenā. Vasudeva married them as a reward for winning a contest in the arts and remained there comfortably, sporting with them. A son, named Akrūra, was borne by his wife Vijayasena to Vasudeva, and he was like a second Vasudeva.
Marriage with Vidyādhari Śyāmā (142–158)
Then he set out and reached a terrible forest and Vārṣṇeya,
53 132. Dr. Sandesara (Cultural Data in the Vasudeva-Hindi, JOI X, p. 15) thinks the pillar in the cremation-ground was probably there to help strangers identify the place.

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MARRIAGES OF VASUDEVA WITH MAIDENS 47 seeking water in it, went to a pool Jalāvarta. An elephant there, like a living Mt. Vindhya, ran at him and the prince, like a lion, tamed it and mounted it. Two Khecaras, Arcimālin and Pavanañjaya, saw him mounted on the elephant, took him to the garden Kuñjarāvarta and released him.
There the Vidyādhara-lord Aśanivega, gave him his daughter, Syāmā, and he sported with her. Pleased with her playing of the lute, Vārşņeya gave her a boon. She asked, “May you never be separated from me.” He asked the reason for the boon and she related:
“ Arcimālin was king in the city Kinnaragita on Vaitādhya. He had two sons, Jvalanavega and Aśanivega. Arcimālin installed Jvalana on the throne and took the vow. Angaraka,, Jvalana's son, was borne by Vimalā and I am Aśanivega's daughter by Suprabhā. Jvalana installed Aśanivega on the throne and went to heaven. Angaraka banished him (Ašanivega) by the power of magic arts and seized the kingdom.
My father went to Aștāpada and there he asked a flyingascetic, Angiras by name, Will the kingdom be mine or not?' The muni said, “The kingdom will be yours by the power of your daughter Syāmā's husband. He can be recognized by his taming of the elephant of Jalāvartā.' From confidence in the muni's speech my father founded a city here and sent two Khecaras to be always at Jalāvarta. You were brought here by them when they had seen you tame and mount the elephant and you were married to me by my father, Ašanivega, lord.
In the past this agreement was made between noble Indra Dharaṇa, Indra of the Nāgas, and the Vidyadharas:
"Whoever kills a man near an Arhat's shrine, or one with a woman, or an attendant on a sādhu, even if he has good magic arts, shall be deprived of his magic arts.'
For this reason, master, no-separation was chosen by me as a boon. May the wicked Angāraka not kill you alone. “The tenth son of Andhakavrşņi said, “ Very well,” and passed the time with her in amusements from practicing the arts.

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Marriage with Gandharvaṣenā, daughter of Carudatta (159–302)
One day Angāraka seized him with her during the night when he was asleep. Awakened, Vasudeva thought, "Who has kidnaped me?" He saw Angāraka, with a face like Syama's face, and Syama carrying a sword, saying "Halt! Halt! Angāra cut her in two and Vasudeva, troubled, saw two Śyāmās fighting on both sides of Angāra.
66
Thinking, This is sorcery," Vasudeva struck Angāra on the head with his fist, like Hari striking a mountain with a thunderbolt. Released by him injured by the blow, Vārṣṇeya fell from the sky into a broad pool outside the city Campā. Vasudeva swam across the pool like a hansa and wisely entered a shrine to Vasupūjya situated in a garden on the pool's bank. He worshipped Vāsupūjya, spent the rest of the night, and went to Campā with a Brahman whom he had met. There he saw young men here and there carrying lutes and he asked the reason for it.
""
The Brahman explained: "There is a sheth here, Cărudatta, who has a very beautiful daughter, named Gandharvasenā, the sole abode of the arts. She has promised, 'Whoever can surpass me in music shall be my husband.' For that reason every one here is devoted to music. Every month an examination takes place before two teachers of music, Sugriva and Yaśogrīva."
Vṛṣṇi's son, disguised as a Brahman, went to Sugrīva, who was pre-eminent there, and said: "I am Skandila, a Brahman of the Gautamagotra. I wish to study music with you on account of Gandharvasena. Accept me, a foreigner, as a pupil." Sugriva, slow-witted like one who does not recognize a jewel when it is covered with dust, called him approaching, Fool! contemptuously. Vārṣṇeya remained near Sugrīva under the pretext of studying music, making the people laugh and hiding his identity by his village-speech.
66
95
On the day of the contest Sugrīva's wife gave a pair of garments of conspicuous beauty to Sauri because of affection

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MARRIAGES OF VASUDEVA WITH MAIDENS 49 for him like a son. Vasudeva put on the two new garments and the ornaments given earlier by Syāmā, arousing the people's curiosity. “Come! I think you will surpass Gandharvasenā today in knowledge. You are exceedingly skilled in music,” he was ridiculed by the townspeople in this way. Enjoying their jokes, he went to the assembly and was seated on a high seat by men laughing at him.
Gandharvasenā went there like a goddess moving on earth and she defeated many musicians from her own and foreign countries. When his time in the contest had come, Samudravijaya's younger brother assumed his own form, changing his form at will like a god.
As soon as Gandharvasenā saw his beauty, she trembled; all the people were astonished, discussing, “Who is he?” He cleverly spoiled every lute that was given him by the people and then Gandharvasenā gave him her own lute. Making ready the lute, he said, “Fair lady, what must I sing with this lute?” She replied: “Expert in singing, play the song connected with the three steps of Muni Vişnukumāra, elder brother of Cakrin Padma.” 54 Like Sarasvati in male attire, Vārşņeya sang it in such a way that he defeated Gandharvasenā together with the assembly.
Then Sheth Cārudatta dismissed all the musicians and himself conducted Vasudeva to his house with respect. At the time of the marriage the sheth said, “Son, with reference to what gotra shall I give you my daughter? Speak, fair sir." Vasudeva smiled and said, “Tell what your family is considered.” The sheth said: “ The fact that she is a merchant's daughter is the reason for your smile. At the proper time, I shall tell you the whole story of my daughter.” With these words the sheth had the marriage of the bride and groom celebrated. Sugriva and Yaśogrīva, charmed by his virtues, bestowed their daughters, named Syāmā and Vijayā, on Vasudeva.
54 183. See IV, pp. 90 ff. (6, 8, 14-203).
N 7

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CHAPTER TWO Cārudatta's adventures (190–301)
One day Cărudatta said to Vasudeva: “ Hear today the whole story, the family, et cetera, of Gandharvasenā. In this same city there was a wealthy sheth, named Bhānu. His wife was Subhadrā; and they were much grieved because they had no son. One day a flying ascetic was asked by them, unhappy, about the birth of a son. He said, “There will be,' and went away. In course of time I, the son, was born.
Story of Amitagati (193–204)
One day as I was playing with friends on the bank of a river I saw the beautiful footprints of a Khecara. I knew that his wife was with him from a woman's footprints and I saw in front of me a plantain-house, a couch of flowers, and a sword and shield. Not far from there I saw a Khecara nailed to a tree with iron nails and in the scabbard of his sword three rings of herbs. With one herb from them I released him by my own knowledge; with the second I healed his wounds; and with the third I restored consciousness.
He said to me: 'I am Amitagati, son of King Mahendravikrama, in the city Sivamandira on Mt. Vaitādhya. One day I went to the best mountain, Hrimat, with a friend Dhūmaśikha and with Gauramunda for amusement. There I saw the beautiful daughter, Sukumālikā, of my maternal uncle, Hiranyaroman, who is an ascetic. Wounded by love, I went to my home and was married to her by my father, who brought her at once, as he had learned of my state (of infatuation) from a friend.
I remained dallying with her and one day I knew by his behavior that Dhūmaśikha was enamored of her. Nevertheless, I went about with him and came here. I, careless, was nailed (to a tree) by him and Sukumālikā was kidnaped. You released me. Friend, tell me why you have done this, that I may be free from debt to you, a friend for no reason.'

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51
'I have done what I should just from seeing you, sir.' So assured by me, the Khecara flew up and went away.
Carudatta's adventures resumed (205-302)
I went home and in course of time attained youth, amusing myself as I liked with friends, making a feast for my parents' eyes. At my parents' command I married the daughter, Mitravati, of my maternal uncle, Sarvartha, on an auspicious day. Devoted to the arts, I did not become devoted to pleasure with her.55 My parents noticed that and I was judged, ' He is inexperienced.'
Then I was urged by my parents into frivolous society for the sake of social experience and I frequented gardens, et cetera, at will. For twelve years I stayed, amusing myself, in the house of the courtesan, Vasantasenā, daughter of Kalingasenā. There sixteen crores of gold were spent without my realizing it and (then) I was driven out by Kalingasenā because He has no money.
"
"
After learning of my parents' death, miserable, I took courage and took my wife's ornaments to engage in business. One day I started out with my maternal uncle and with the ornaments I bought cotton in Uśīravartinagara. As I was going to Tamralipti, the cotton was burned in a forest-fire. My uncle abandoned me, saying, 'He is unlucky.' Then I went alone horseback toward the west. My horse died and then I went on foot. Worn out by a very long road, terrified by hunger and thirst, I went to Priyangunagara which was full of merchants. There I was seen by Surendradatta, a friend of my father. Welcomed like a son with clothes, food, et cetera, I stayed comfortably.
Having borrowed at interest a lac, though he opposed me, I embarked on the ocean in a boat with merchandise bought
55 207. Carudatta's adventures start out very similarly to those of Dhammila in the Dhammilakatha. His adventures are narrated in the VH, pp. 133 ff., which the Trişaşti" does not follow exactly.

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with the money. I reached Yamunādvipa and by making trips back and forth to Antadvipa and other cities, I made eight crores of gold. Then I started by water toward my own country. The boat went to pieces and I reached one plank. By means of it I swam across the ocean for seven days and came to a shore called Udumbarāvativela. finally reached a city on it, named Rajapura, and outside of it I went to a hermitage, Uddamapādapa.56 There I saw a wandering mendicant with the triple staves named Dinakaraprabha, and I told him about my family, et cetera. He, well-disposed, treated me like a son. One day he said to me: You seem to want money. Therefore come, son. We shall go to a mountain and there I shall give you a liquid by which you can have crores of gold as you like. '
With this promise I set out with him joyfully and in the late afternoon reached a large forest with many magicians. Going on the mountain-slope, we came to a large cave closed with many stones worked by machinery, resembling the mouth of Yama. The Tridaṇḍin opened the door by a charm and we entered the large cave named Durgapātāla. After wandering over much ground, we reached a well, the site of the liquid, four cubits wide, terrifying as a door to hell. Go inside the well and take the liquid with a gourd,' he told me and I descended into the well by means of a chair with a rope which he held.
6
6
At twenty-four feet down, I saw the liquid surrounded by a wall and I was stopped there by a man. I said to him: ' I am a merchant, Carudatta. A holy man had me enter for the liquid. Why do you prevent me?' He replied: 'I am a merchant. Desiring money, I was hurled by that Tridaṇḍin into the well of liquid like a piece of meat into an enclosure. He, wicked, went away. The lower part of my body is eaten away by the liquid. Do not enter here. I will hand you the liquid in the gourd. Then I handed him the gourd and he filled it with the liquid and tied it beneath the chair and I shook the rope.
56 221. Or perhaps uddāmapādapa is an adjective, with large trees.

•
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MARRIAGES OF VASUDEVA WITH MAIDĖNS 53 The holy man pulled the rope and, when I had come near the top (of the well), asked me for the vessel of liquid and did not lift me up and put me down (outside the well). As I had found out that he was greedy and threatening, I threw the liquid into the well; and he threw me down with the chair and I fell on the wall. The merchant, a brother for no reason, said to me: 'Do not despair. You have not fallen into the liquid. You are comfortably placed on the wall. When the iguana comes here, hang on to its tail. You must go to the door. Watch for its coming.' I remained for some time, comforted by his words, repeating the namaskāra again and again. The man died.
One day I heard a terrifying noise, but, trembling, I remembered what he said and knew that an iguana was certainly coming. It came to drink the liquid and when it, very powerful, had turned around, I held to its tail with both hands. Clinging to its tail I left the well, like a cowherd getting out of a river by holding to a cow's tail. Outside, I turned loose the tail. I fell to the ground in a faint and, when I became conscious, I wandered on and reached a forest and had to climb up on a rock because of a buffalo. As the buffalo was striking the rock with a long horn, he was seized quickly by a python like an arm of Kināśa (Yama). While they were busy fighting, I climbed down and fled. Speedily I came to a village on the edge of a forest. There I was seen by Rudradatta, a friend of my uncle, and, cared for by him, I became rejuvenated, as it were.
Then I took a small amount of mercandise worth a lac and started quickly for Svarṇabhūmi with him. After crossing a river, named Işuvegavati, on the road, we came to a mountain and then in turn to a cane-plantation. We reached the country of the Țankaņas and got two goats. Mounted on them, then we went by a goat-path. Then Rudra said: 'From now on this is no country for pedestrians. We shall kill the goats and make skins with the hair inside and the flesh outside. We shall put them on here and we shall go to Svarṇamedini, carried by bhāraņdas with the idea that we are meat.'

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I said: How can we kill these goats, like our brothers, who, poor things, have carried us over difficult ground?' "Since they are not yours, how are you going to stop me?' Angry, he killed his own goat first quickly. The second goat looked at me with a long, timid glance.
54
I said to him: 'I am not able to protect you. What can I do? Nevertheless, may the religion of the Jinas, which bears great fruit, be a refuge for you. It alone is brother, father, mother, and lord to a person in distress.'
Then after accepting the religion, which I described, by nodding its head, he listened attentively to the namaskāra which I recited. He was killed by Rudradatta and became a god.
Carrying knives, we entered their skins. We were lifted up by two bhāraṇḍas; and while they fought on the way from desire for all the meat, I fell into a pool. I cut the skin with the knife and swam out. Going on, I saw a large mountain in a forest. After I had climbed it, I saw a muni standing there in kayotsarga. After I had paid homage to him and he had given 'Dharmalabha,' he said to me:
Story of Amitagati resumed (261-291)
'How have you come here to this inaccessible place, Cârudatta, since there is a path for no one except gods, Vidyadharas, and birds! I am that Amitagati who was set free by you earlier. Then I flew up and found my enemy near Aṣṭāpada. Abandoning my wife, he escaped to Mt. Aṣṭāpada. I caught her as she fell and returned to my own home. My father installed me on the throne and took the vow under two flying-ascetics, Hiranyakumbha and Svarṇakumbha. By my wife Manorama I had a son Sinhayaśas, and a second one, Varahagriva, equal to me in strength and power. By my wife Vijayasenā I had a daughter, Gandharvasenā, expert in all branches of music, beautiful. After installing my sons as king and heir-apparent and bestowing magic arts on them, I took the vow under my father and teacher. This is the island,

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55
Kumbhakanthaka, in the Lavaṇa Ocean and this mountain is Karkoṭaka, where I have practiced penance.
At his question, 'How did you come here?' I related in turn the whole story of my misfortunes. Just then two Vidyadharas, equal to him in beauty, came through the air and bowed to him. From their resemblance to him I knew they were his sons. The muni said to them, 'Bow to Carudatta. ' After bowing to me, saying, 'Father, father,' they sat down. Just then a god's aerial car descended from the sky. Then a very magnificent god got out of the car and bowed to me and then circumambulated the muni and paid homage to him. Questioned by the Khecaras about the inverted order of homage,57 the god said, 'Carudatta is my teacher of religion. The story is:
Story of the goat (275-289)
99
In Käsipuri there were two women ascetics, Subhadra and Sulasa, sisters, who were expert in the Vedas and Vedāngas. At that time many disputants had been defeated by them and one day an ascetic, Yājñavalkya, came for the purpose of debate. "The one who is defeated shall become the servant of the winner. Sulasă made this promise, was defeated by him, and was made a slave. Yājñavalkya had his youth renewed by Sulasă, youthful, who served him, and he became submissive to Kāma. Living not far from the city he sported with her daily and she bore a son to the Tridaṇḍin Yajñavalkya. Fearing the people's ridicule, Sulasā and Yājñavalkya abandoned their son under a pippal and fled.
When Subhadra learned that, she went and got the infant who was eating a fruit of the pippal which had fallen into his mouth of its own accord. For that reason she named him
6
Pippalāda '; reared him carefully, and taught him the Vedas, et cetera. Being very intelligent, very learned, he became intolerant of the pride of disputants.
57 274. Normally, he would have paid homage to the muni first.
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CHAPTER TWO Sulasă and Yajñavalkya came to debate with him. He defeated them both in debate and, when he learned that they were his own parents, he became exceedingly angry at the thought, “I was abandoned by them.” He established firmly sacrifices, the mātsmedha, pitsmedha, 58 et cetera and killed his parents in the pitřmedha and mātsmedha.
At that time I was a disciple of Pippalāda, Vāgbali by name, and I went to a terrible hell, because I had sacrificed animals, et cetera. After getting out of hell, I was born an animal five times and was killed by cruel Brāhmans in a sacrifice again and again. Then I was born as a goat in Țankaņa and, after having religion taught me by this Cārudatta and being killed by Rudra, I went to Saudharma. Hence Cārudatta, an ocean of compassion, is my teacher of religion and homage was paid to him first. I did not transgress the proper order.'
Thus informed by the god, they said, 'He saved our father's life as well as helped you.' The god then said to me, 'Speak, blameless Cārudatta. What earthly reward can I make you?' I told the god, ' Come at the right time,' and he departed.
I was brought to Sivamandira by the two Khecaras. I remained there, treated with respect by them and their mother; and honored to a very high degree by Khecaras, their relatives. They showed me this Gandharvasenā, their sister, and said,
When our father took the vow, he instructed us: “An astrologer predicted that Prince Vasudeva would marry your sister, after defeating her in the arts. Hence, entrust her to my brother, Cārudatta, an earth-dweller, that Vasudeva, an earthdweller, may marry her happily.” Take her as your own daughter and go.'
Just as I was leaving, after these instructions from them, -the god came. The god, the two Khecaras and other Khecaras, their adherents, brought me here easily in the aerial car without delay. After giving me crores and crores of gold, rubies, and
58 285. I have still found no explanation for Hemacandra's accusation of killing in the mātsmedha and pitsmedha. See IV, p. 149, n. 121; Appendix I,

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MARRIAGES OF VASUDEVA WITH MAIDENS 57 pearls, the god and the chiefs of the Vidyādharas went to their own places.
The next morning I saw my maternal uncle, Sarvārtha, my wife, Mitravati and the courtesan Vasantasenā, whose hair was arranged in a braid down her back.59 Now that Gandharvasenā's lineage has been narrated to you, Vasudeva, do not scorn her with the idea, 'She is a merchant's daughter.'”
Marriage with the Mātangi, Nilayaśas (303–338)
After hearing her story from Cārudatta, Vșsņi's son, very delighted, sported with Gandharvasenā. In Caitra, as he was going with her in a chariot to a garden, he saw a girl in a Mātanga-dress, surrounded by Mātangas.60 When Gandharvasenā saw that they were becoming interested in each other, red-eyed (from anger), she said to the charioteer,“ Speed up the horses."
After Vasudeva had gone quickly to the garden and had played with her, he went again to the city Campā. Then an old Mātanga-woman came from the group of Mātangas, approached Vasudeva, gave him her blessing, and said:
Story of Nilayaśas (307-338) “When Rşabhadhvaja divided his realm and gave it to his followers in the past, it happened that Nami and Vinami were not there.61 Seeking a kingdom, they served the Lord even though he had taken the vow. The Indra Dharaņa gave them the sovereignty of the two rows (of Vidyādharas), one to each.
In course of time they gave the realm to their sons, became mendicants near the Master and attained emancipation as if, emancipated, to see the Lord. Nami's son, Mātanga, became a mendicant and went to heaven. In his line there is a Khecara
39 300. I.e., she wore her hair as if she were a widow.
60 303. Mātanga here is the name of a Vidyādhara-line. See I, p. 176. For Nami, see I, p. 170.
61 307. See I, pp. 170 ff. 8N

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CHAPTER TWO lord, Prahasita by name. I am his wife, Hiranyavati, and I have a son, Sinhadanșțra. His daughter is Nilayaśas, whom you have seen. Marry her, prince. She was afflicted with love at the sight of you. This is an auspicious moment. She can not endure delay.”
Sauri replied, “I shall say after consideration. Do you come again." She said, “ Who knows whether you go there or I come here?” With these words she went away somewhere.
One day in the hot weather Sauri had played in the water with Gandharvasenā and had gone to sleep. A ghoul seized him firmly by the hand, saying repeatedly, “ Get up," and carried him off quickly, though struck with his fist (by Vasudeva). Taken near a funeral pyre, he saw a blazing fire and the Khecari Hiraṇyavati with a terrible appearance in front of it. The ghoul, 62 addressed cordially by her, “Welcome, Candravadana," delivered Vārşneya to her and instantly departed. She smiled and said to Vārşņeya: “ Have you considered,.prince ? Consider now, sir, at our insistence."
At that time Nīlayaśas, who had been seen before, came there attended by friends, like the goddess Sri attended by Apsarases. Instructed by her grandmother, “Take your husband,” Nīlayaśas accepted Vasudeva and went through the air. In the morning Hiraṇyavati said to Vasudeva:
“ This is a large mountain, Hrīmat, covered with a forest, Meghaprabha. On it, which is ruled over by flying ascetics, Angāraka, a Khecara-lord, the son of Jvalana, who has lost his magic arts, is again subduing magic arts. The magic arts will submit after a long time, but at sight of you they will submit quickly. Hence you should go to assist him." Told by Vrşņi' son, “No more about him whom I have seen (before),” 63 she conducted him to Śivamandira on Mt. Vaitādhya. At the request of King Sinhadanştra, who took him to his own house, Daśārha married the maiden Nilayaśas.
62 317. Preta is here used interchangeably with bhūta in 315. 63 324. See above, p. 47 f,

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MARRIAGES OF VASUDEVA WITH MAIDENS 59 At that time Sauri heard a tumult and asked its cause. The door-keeper related:
“There is a town here named Sakatamukha. Its king is named Nīlavat and his wife Nilavati. They have a daughter, Nilāñjanā, and a son, Nila. There was an arrangement in the past between brother and sister that the marriage-festival of a son with a daughter must be celebrated. Nīlañjanā had a daughter, who is your wife Nilayaśas, and there is a son of Prince Nila, Nilakantha by name. Nila asked her in marriage for his son in accordance with the agreement. Questioned by her father about it, Muni Bphaspati said, “The father of Vişņu, lord of half of Bharatavarşa, the best of the Yadus, Vasudeva, Manmatha in beauty, will be her husband.' Brought here by .a magic art, you have been married to her by the king. Nila has come on that account and then the tumult arose.”
Sauri was delighted at hearing that. Playing with her, he saw the Khecaras going to Hrimat in the autumn for magic arts and herbs. He said to her, “I shall be your pupil in acquiring magic arts,” and she agreed. She went to Mt. Hrīmat, taking him along. Knowing that Sauri desired dalliance there, she created a plantain-house and dallied with him. And she saw a peacock. “Look! this peacock has a full tail,” she said, astonished, and the lovely-eyed woman herself ran to catch it. But when she got near the peacock, the rogue of a peacock mounted her on his back and kidnaped her, flying up in the air like Garuda.
Running after him, Sauri came to a herder's station. Entertained with respect by milkmaids, he stayed there for the night and started south in the morning. He came to the village Giritaţa and heard a teacher reciting the Vedas. He asked a Brāhman the reason for his recital. The Brāhman said:
Marriage with Somasri (340–345)
“In Daśagriva's time the Khecara Diväkara gave his very

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beautiful daughter to the Rși Nārada.64 From his line there is a Brāhman in this village, the village-head, Suradeva. By his wife Kșatriyā he has a daughter, Somaśrī, learned in the Vedas. Questioned by her father about a husband for her, the astrologer Karāla said, 'Whoever defeats her in the Vedas will marry her.' In order to defeat her, these people are constantly engaged in the study of the Vedas and Brahmadatta is the teacher of the Vedas here.” Yādava became a Brāhman in appearance and said to the teacher of the Vedas, “I am a Brāhman, Skandila, of the Gautama gotra. I wish to study the Vedas under you.” He agreed and Yādava studied the Vedas under him, defeated Somaśrī in the Vedas, and married her.
Tricked by a sorcerer (346–352) One day while amusing himself with her he went to a garden and he saw there a sorcerer, Indraśarman. When he had seen his magic art performing miracles, Sauri asked for it. He said: “ Take this magic art which deludes the mind. This magic art, undertaken in the evening, is successful; but at sunrise it causes many calamities. Procure some friend.”
“A foreigner, I have no friend."
“ Brother, I am the friend of you, a brother, and (so is) my wife, Vanamālikā.”
Being told this, Sauri took the magic charm, whispering it properly, and was taken away by the magician Indraśarman in a litter. Reflecting on the calamity, Sauri whispered the magic charm at dawn and, having recognized the trick, got out of the litter. Yādava outstripped Indraśarman and the others running after him and at the end of the day reached a hamlet, Tļņaśoşaka.
64 340. This contradicts the description of Nārada as a celibate. Cf. IV, p. 151. Perhaps this Rși Nārada is an entirely different person from the wellknown Nārada who is so prominent in the Trişaşți.° Or perhaps the prāyeņa in 7.2.514 means that generally Nārada was an ascetic, but not always. There were 9 Näradas..

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MARRIAGES OF VASUDEVĂ WITH MAIDENS 61
Story of Sodāsa (353–365) Asleep in a temple there, Vasudeva was aroused by a Rākşasa, who had come quickly, and was beaten severely by his fists. After fighting the Rākşasa hand-to-hand for a long time, Sauri tied him with a cloth like a goat that had been bought. Beating him on the ground, like a washerman clothes on a stone, he killed the Rākşasa.
At daybreak the people saw him. Delighted, the people put Sauri in a chariot and conducted him inside a home with a drum being played, as if he were an eminent bridegroom. Promptly the people offered him five hundred maidens. Preventing that, Sauri said, “Who is this Rākşasa?” One of them explained:
“In the city Sri Kāñcanapura in the Kalingas, there was a powerful king, Jitaśatru. This was his son, Sodāsa, greedy for flesh by nature,65 but the king had given freedom from fear to living creatures in his country. But the king, asked by his son for the meat of one peacock every day, agreed, though against his wishes. Daily the cooks brought a peacock from Mt. Vanía. One day when it had been killed for cooking, it was stolen by a cat.
So at that time they cooked and gave him the flesh of a dead boy. After eating it, he asked them, "What is this unusually sweet meat?' They told him the truth and Sodāsa ordered: 'In future a man must be cooked in the place of the peacock every day. With these orders, he himself constantly seized boys from the people. When the king found it out, he expelled him from his country from anger. Terrified of his father, he lived here in an inaccessible place and killed five or six men every day. The villain was killed by you. Well done! Well done! ”
When they had told him this, Sauri gladly married the maidens. He stayed for the night and went to excellent
65 359. Cf. IV, pp. 187 ff., for a slightly different version of a cannibal Sodāsa.

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Acalagrama. There Yadava married Mitraśrī, the daughter of a caravan-leader, because he had been described earlier by an astrologer as her husband.
Marriage with Kapila (368-374)
Going to the city Vedasāma, he was escorted by Vanamālā to her own house, after saying, "Come, come, brother-in-law." She announced, "Here is Vasudeva," and her father, after asking, "How are you?" explained:
..
Kapila is king here. He has a daughter, Kapilā. You, noble sir, living in the village Giritața, were described formerly as her husband by an astrologer. 'He will subdue the horse, named Sphullingavahana,' was said by the astrologer to be the means of recognizing you. My son-in-law, the sorcerer, Indraśarman, was sent by the king to bring you here; but he reported here that in the meantime you had gone. By good luck you have come. Subdue the horse." Vṛṣṇi's son, when he had been told this, subdued the king's horse and married Kapilā. Honored by the king and by his brother-inlaw, Anśumat, he begot a son, Kapila, by Kapilā.
One day he went to capture an elephant and he mounted the elephant, after capturing it, and struck it with his fist as it was jumping up in the air. Falling on the bank of a pool, it became the Khecara, Nilakantha, who had come to fight at the marriage with Nilayaśas.
Marriage with Padmavati and Aśvasenă (377-380)
Then wandering about, Śauri went to the city named Sālaguha and there he taught archery to King Bhagyasena. Powerful Vasudeva defeated Meghasena, the (king's) elder brother, who had come there to fight with Bhagyasena. King Bhagyasena then gave his daughter, Padmavati, who resembled Padma, to Vārṣṇeya and Meghasena gave Aśvasena. After Vṛṣṇi's son had enjoyed himself there for a long time with Padmavati and Aśvasena, he went to Bhaddilapura.

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Marriage with Pundrā (381-382)
There he saw Puņạrā, the daughter of King Puņdra who had died without a son, who had the appearance of a man by means of an herb, ruling the kingdom. Vārşņeya perceived that she was a woman and married her infatuated (with him). She had a son, named Pundra, and he became king.
Marriage with Ratnavati (383–386) The Khecara Angāraka in the guise of a hansa seized Samudravijaya's younger brother at night and threw him in the Gangā. At daybreak Sauri saw the city Ilāvardhana and sat down in the shop of a caravan-leader at his invitation. From his power he (the merchant) made a profit of a lac of gold and, recognizing his power, spoke to him respectfully. The caravan-leader seated him in a golden chariot, conducted him to his house, and married him to his daughter, Ratnavati.
Marriage with Somaśri (387-411) One day when the Sakra-festival 66 was taking place, seated in a divine chariot, he went with his father-in-law to the city Mahāpura. Outside the city Yādava saw new palaces and asked his father-in-law, “What is this second city?” The caravan-leader said: “The king here is Somadatta. He has a daughter, Somaśrī, whose beauty surpasses that of the moon. These palaces were ordered built for her svayamvara and the kings, who had been summoned, were dismissed again because of their lack of cleverness."
After hearing this, Yādava went and bowed to the Sakrapillar. The women of the king's household, who had come earlier, were leaving, after bowing to the pillar. Just then the king's elephant came there, after pulling up the tying-post, and caused the princess to fall from the chariot to the ground. When Sauri saw her, miserable, unprotected, seeking protection,
86 387. The same as the Indrotsava. See I, p. 342 f., 7. 386,

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CHAPTER TWO he stood in front of her, scolded the elephant, as if he were the elephant-driver himself.
Leaving her, the elephant, unrestrainable from anger, ran at Yādava; and Yādava, very strong, tamed the elephant. The elephant being bewildered, Yādava picked her up, took her into a house, and restored her by fanning with his upper garment, et cetera. She was taken home by nurses; and Sauri with his father-in-law was taken to his house by a caravan-leader Kubera, with great respect.
After he had bathed and eaten, Sauri remained there, until the king's female door-keeper came with blessings for the victory and said:
“King Somadatta has a superior daughter, Somaśrī. · In the past it was said, 'Her husband certainly should be chosen in a svayamvara.' But when she saw the gods who had come to the omniscience-festival of Yatin Sarvāṇa,67 the recollection of her former births took place. From that time the gazelleeyed maiden resorted to silence. Questioned by me in secret one day she told as follows:
There was a god in Mahāśukra. In that birth he enjoyed pleasures with me, very dear to him, for a long time. With this same me he made a pilgrimage one time to Nandiśvara, et cetera, held a birth-festival of the Arhat, and returned to his own place. When he had reached. Brahmaloka, the god fell 68° and I, grieved, went to the Kurus in this Bharata, searching for him. I saw there two omniscients and asked them, “ Where has my husband, who fell from heaven, been born?” They told me: “Your husband has appeared in a royal house in the Hari-line. You also will be a king's daughter, when you have fallen from heaven, When he rescues you from an elephant at the sakra-festival then he will become your husband again." After honoring them devotedly, I went to my own place. In
67 399. The typography here is not quite right and it is impossible to be sure whether the name is Savārņa or Sarvāṇa.
68 403. Brahmaloka is a lower heaven than Mahāśukra. He got only so far.

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MARRIAGES OF VASUDEVA WITH MAIDENS 65 course of time, I fell and was born as the daughter of Somadatta. When I saw the gods at Sarvāṇa's omniscience-festival, I experienced recollection of former births, I knew these facts and for that reason I observed silence.'
I made known this entire story of hers to the king and the king dismissed the kings who had come to the svayamvara. There was proof when she was saved by you from the elephant and I have been sent to escort you. Hence come, marry her, hero."
Then Vasudeva went with her to the palace, married Somasri and sported there with her.
Marriage with Vegavati (412-423) One day Sauri had been asleep and when he woke up he did not see the gazellé-eyed maiden and, crying pathetically, he remained distracted for three days. Vārşņeya saw her standing in a grove and said to her: “Because of what fault have you disappeared so long? Tell me, proud lady.” She said: “For your sake I made a particular vow. I have been in a vow of silence for three days, lord of my life. After worshipping this deity, celebrate the marriage again. For that is the rule in this (vow).” Sauri did so. She made Yādava drink wine by saying, “This was left from the sacrifice to the goddess,” and he experienced very great sensual pleasure like a Kāndarpika god.69 He went to sleep with her at night and when he woke up he saw a different woman. He said, “Who are you, fair lady?”
She said: “In the city Suvarņābha in the southern row there was a king, Citrānga, whose wife was Angāravati. They had a son, Mānasavega, and a daughter, Vegavati, who I am. After installing his son on the throne, Citrānga became a mendicant. Your wife, 70 master, was kidnaped by my brother, shameless, for dalliance and she was addressed with various
A class of gods devoted to amorous sport. PE,
69 416. Kāndarpika.
70 420. I.e., Somaśrī. IN

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CHAPTER TWO pleasing words through my mouth. But your wife is very virtuous. She did not consent to that. She honored me with friendship and she instructed me to bring you. When I had come and had seen you, I did such a thing, 71 wounded by love. You are my lawfully married husband and I am a maiden of good family.”
When the people saw Vegavati at daybreak, they were all astonished. With her husband's permission she told the people about Somaśrī's kidnaping.
Kidnaped by Mānasavega (424-428) One time Vasudeva went to sleep, tired from pleasure with her, and was carried off in the night by Mānasavega, who surpassed Garuda in speed. When Vasudeva knew it, he beat the Khecara with his fist and, injured by the blows, he dropped Vasudeva suddenly into the water of the Bhāgirathi. He fell on the shoulder of a Khecara, Candavega, standing there, engaged in subduing a magic art, and was the cause of the magic art's submission. Výsņi's son was addressed by him: "Noble sir, the magic art was subdued by your power. What can I give you ? " and he asked for the magic art' going-throughthe-air.' The Khecara gave him the magic art and Vasudeva began to subdue it at the gate of Kanakhala with deep coticentration.
Marriage with Madanavegā (429-451) When Candavega had gone, a Khecari, Madanavegā, the daughter of King Vidyudvega, came there and saw him. Wounded by love, she seized Sauri, took him to Mt. Vaitādhya, and released him resembling Puşpacāpa (Kāma) in the garden Puşpaśayana. She herself went to the city Amstadhāra; at dawn three brothers of hers came and bowed to Sauri. The first brother was Dadhimukha, the second Daņdavega, and the third Candavega who had given him the magic art. They
71 422. I.e., tricked him into marriage.

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67
conducted Sauri to the city and married him properly to Madanavega; and he sported with her happily.
Killing of Trisikhara (434-449)
One day Madanavega, who had satisfied him, asked Sauri for a boon and the chief of strong men granted her a boon. One day Dadhimukha bowed to Sauri and said:
Triśikhara is king in the city Divastilaka. On behalf of his son, Surpaka, he asked my father for this maiden in marriage but my father, Vidyudvega, did not give her. A flying-sage, questioned by my father about a husband for his best of daughters, said: 'Vasudeva of the Hari-line, will be your daughter's husband. He will fall at night on Canḍavega's shoulder as he is subduing magic arts in the Ganga and the magic arts will submit immediately. '
After hearing this, my father did not give him his daughter, more than ever; and he was taken away by King Triśikhara, who had captured him with an army. Remembering the boon given by yourself to your wife Madanavega, release your father-in-law now and show honor to me, your brother-in-law. Nami was the first bulb of our line. He had a son, Pulastya. In his line there was Meghanāda, lord of Ariñjayapura. His son-in-law, Cakrin Subhūma, gave him the sovereignty of the two rows (of Vidyadharas) and divine missiles-Brahma's missile, missile of fire, et cetera.72 In his line there was a king, Rāvaṇa, and also Bibhiṣaṇa. Among Bibhiṣaṇa's descendants was my father Vidyudvega. Take these weapons which have come by inheritance. They will be fruitful for you who have good fortune, but useless for persons without good fortune. "
66
Vṛṣṇi's descendant took the missiles offered with this explanation and obtained control over them by the proper practice. What is not accomplished by merit?
72 442. These weapons are not mentioned in the Subhumacaritra, Trisasti 6.4.

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CHAPTER TWO When he heard that Madanavegā had been given to a mortal, Triśikhara came himself to fight, inflamed with anger. Sauri fought, mounted in a magic chariot with a golden beak which had been given him by the Khecaras, surrounded by Dadhimukha and others. Vārşņeya cut off Triśikhara's head with Indra's weapon,73 released his father-in-law, and went to Divastilaka. A son, Anādhsști, was borne by his wife Madanavegā to Sauri, amusing himself, after he had come to his father-in-law's city.
One day he made a pilgrimage to the temples of eternal Arhats with the Khecaras and was gazed at by enamored Khecarīs again and again. Sauri returned from the pilgrimage and called Madanavegā, “Come, Vegavati," and she went to the couch angrily.
Jarasāndha's hostility (455–458)
At that time Vșşni's son was kidnaped by Triśikhara's wife, Sūrpanakhi, in Madanavegā's form, after she had burned his house. Wishing to kill him, she dropped him from the air near Rājagặha and the scion of the Yadus fell on a pile of straw.
Learning that the city was Rājagļha from the fact that Jarāsandha was being hymned, 74 Sauri went (there), won a crore of gold at dice and gave it to beggars. Then þauri was taken to the palace by guards who had arrested him. He asked the soldiers, “Why am I arrested when I have committed no crime?” They replied: “ Jarāsandha was told by an astrologer,
Whoever wins a crore of gold and gives it to beggars at dawn, his son will be your slayer.' You are he. At the king's command you, though innocent, are to be killed.” With these words, they threw Vasudeva in a bag. From fear of censure they wished to kill Vārşņeya secretly and they threw him from a mountain.
73-448. A thunderbolt. 74 454. Cf. IV, 290; Rās Mālā, p. 190; Prabandhacintamani, pp. 48, 49.

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Reunion with Vegavati (458-474)
33
Vegavati's nurse caught him. As he was carried by her, Sauri thought, "I think, indeed, that I am being taken through the air by bharuṇḍas, like Carudatta. Released on a mountain, he saw Vegavati's feet and the chief of the Yadus came out of the bag, after observing them. Yadava embraced the fair-toothed girl who was crying, "Lord! Lord!" and asked her," How did you find me?" Wiping away tears, she said:
66
At that time because of a reversal of fortune, I did not see you on the couch, master, when I had risen from bed. As I was crying pitifully with the women of the household, the magic art Prajñapti told me about your kidnaping and fall. Knowing nothing further, I reflected, My husband, at the side of some sage, is calling a magic art by his power.
9
After I had grieved over the separation from you for some time, with the king's permission I wandered over the earth in search of you, master. I saw you in the temple of the eternal Arhats with Madanavega and I followed you quickly when you reached the city from the shrine. Hidden there, I heard you call my name and because of your affection, I relinquished grief arising from the long separation.
C
From anger Madanavega went to the interior of the house quickly and then Sürpaṇakhi made a fire from the power of an herb. Then she in the form of Madanavega seized you and I followed quickly to rescue you being carried by her. As I was standing below in the assumed form of Manasavega, she, powerful from magic arts and herbs, saw me and reviled me.
As I fled from her to a shrine, I offended a muni. Then my magic arts were lost and at that time I met my nurse. Considering, 'Where is my husband,' I ordered my nurse (to search) and, as she wandered about, she saw you as you fell from the mountain. You, inside the bag, were seized by her speedily, lord, brought to the tirtha, Pañcanada, on Hrimat and released. "

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CHAPTER TWO After hearing that, he stayed there with her in a hermitage.
Balacandra (474-490)
One day he saw a maiden held by a noose in the river. Told (to do so) by Vegavati and compassionate himself, Sauri freed the maiden from the noose. She was in a faint and Sauri restored her by sprinkling water. Then she circumambulated Vasudeva and said: “Today magic arts of mine have been subdued by your power. Moreover, hear:
There is a city Gaganavallabha on Mt. Vaitādhya. Vidyuddanştra of Nami's line was king there. One day he saw a muni standing in statuesque posture in West Videha.
Look! This is some portent of calamity.' Vidyuddanștra took him to Mt. Varuna and had him beaten by Khecaras, saying, 'Kill him.'
The muni being engaged in pure meditation, his omniscience arose; and the Indra Dharaṇa came for the omniscience-festival. When he saw them (the Vidyādharas) hostile to the sage, Dharaña quickly destroyed their magic arts from anger. They, miserable, said: “We do not know who he is. We were ordered to do this act against the muni by Vidyuddanşțra only, who incited us, saying, “ He is a portent of calamity.'” Indra Dharaņa said: 'I have come on account of his omnisciencefestival. O villains, what shall I do to you, ignorant as you are! Because of your grief, the magic arts will submit again to you, (if you are) devout laymen. They will destroy instantly the hostility to sādhus and to those who have taken refuge with them. The great magic arts, Rohiņi and others,75 will not submit to any man or woman in the line of Vidyuddanșțra, evil-minded. But they will submit at the sight of a sādhu or a great man.'
After saying this, the Indra Dharaṇa went to his own house. In former times a maiden in his line, Ketumati, who was
75 485. See I, n. 218; Abhi. 2. 153-4; III, p. 41.

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MARRIAGES OF VASUDEVA WITH MAIDENS 11 subduing magic arts here, was married by Vişnu Pundarika. 76 1, a maiden of his line, named Bålacandrā, have the magic arts subdued by your power. Marry me submissive (to you), moonfaced one.”
Asked by her, “What shall I give you in return for the submission of the magic arts ? " Vșşņi's son said, “Give a magic art to Vegavati.” She took Vegavati and went to Gaganavallabha and Vasudeva went to the same hermitage.77
Marriage with Priyangusundari (491–559) Suddenly two kings, who had taken the vow, bláming their (lack of) courage came there. Seeing them, Sauri asked the reason for their distress. They said: “ In Śrāvasti there is a long-armed king, Eņiputra, pure-minded, with spotless conduct. He summoned kings to the svayamvara of his daughter Priyangusundári, but not one was chosen by his daughter för her husband. Then a fight was started by the angry kings all together and they all werë defeated and put to flight by her father alone. Some went to the mountains, some to the forest, and some to the rivers; but we became asceticś. Shame on us, cowards with useless arms."
After hearing this, the scion of the Yadus enlightened them about the religion of the Jinas. They became mendicants; and Saüri himself went to Srāvasti.
Štory of the three-footed buffalo (497-515) There in a garden he saw a temple with three doors and entrance at the chief door, which had thirty-two bars, was difficult. He entered by a side door and saw statues of a sage, a householder, and a three-footed buffalo. He asked a Brāhman, " What is this?" and he said:
76 487. This is not mentioned in Puņdarīka's biography, Trişaşțio 6.3. In the Vasudevahiņdi, p. 265, she is said to be the wife of Vasudeva Puruşottama. She is not mentioned in his biography, Trişaşțio 5.4, either,
11 490. Where he had been staying with Vegavati;

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CHAPTER TWO
'There was a king here, Jitaśatru, and he had a son, Mrgadhvaja. There was a sheth, Kamadeva, who went one day to his cattle-station and was told by his herdsman, Dandaka: 'I have killed five calves of this cow-buffalo in the past. But this sixth calf, which has a very fine appearance, has been born. As soon as born, he bowed at my feet with tremulous eyes and I have protected him trembling from fear from compassion. Do you, too, give him freedom from fear. For he is some one who remembers former births.'
<<
On being told this, the sheth took the buffalo to Śrāvasti from compassion. At the sheth's request, the king granted him freedom from fear. 'He may wander anywhere in Šrāvasti without fear. One of his feet was cut off by Prince Mṛgadhvaja; and he (the prince) was exiled by the king and became a mendicant. The buffalo died on the eighteenth day and on the twentieth day Mrgadhvaja's omniscience took place. Gods, asuras, kings, and ministers came and paid homage to him. King Jitaśatru said, 'What was the reason for your enmity toward the buffalo?' The omniscient related:
In the past there was an Ardhacakrin, Aśvagriva. His minister, Hariśmaśru, a Kaula,78 criticized religion. The king always approved religion and he was a believer. Thus the dissension between the king and the minister increased. They were both killed by Tripṛṣṭha and Acala, and went to the seventh hell. Rising from it, they wandered through many births. Then Aśvagriva became I, your son, and Hariśmaśru became the buffalo and was killed by me because of their enmity. After he died, he became Lohitākṣa, chief of the Asuras, and has come to pay homage to me. Such is the drama of birth.'
Lohitakṣa bowed to the sage and made jeweled statues here of the sage, the sheth, and the three-footed buffalo.
Marriage with Bandhumati (514-516)
Now in the line of sheth Kamadeva there is a sheth 78 508. A left-hand Säkta.

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MARRIAGES OF VASUDEVA WITH MAIDENS 73 Kāmadatta and he has a daughter, Bandhumati. An astrologer questioned by the sheth about a husband for her, said, 'Whoever opens the main door will be your daughter's husband.'”
After hearing that, Vasudeva opened the door. The sheth went there and gave him his daughter immediately.
Marriage with Priyangusundari (517-559) The princess, Priyangusundari, went with her father to see him from curiosity. As soon as she had seen him, she fell in love. A door-keeper related to Vșşņi's son the circumstances of Priyangusundari and the history of Eņiputra, his palms placed together respectfully. “You must go by all means to Priyangusundari's house at dawn.” With these words the door-keeper went away and Sauri watched a play. In it he heard that there was a Khecara, Vāsava, the son of Nami. In his line there were other Vāsavas and Puruhūta, springing from it. One time as Puruhūta was wandering about, mounted on his elephant, he saw Ahalyā, the wife of Gautama, and he dallied with her in the hermitage.79 Then Gautama made him, whose magic arts were gone, a eunuch. After hearing that, Yādava was terrified and did not go to Priyangusundari.
Sauri went to sleep with Bandhumati and at the end of his sleep during the night he saw a goddess and thought, “Who is she?” Saying, “Why do you reflect, my dear?” the goddess took him by the hand and led him to an aśoka-grove. She said:
Eņiputra's history (525–556) “Here in Bharata in the city Śrīcandanapura there was a king Amogharetas. He had a wife, Cārumati, a son, Cārucandra, and a courtesan, Anangasenā. She had a fair-eyed daughter, Kāmapatākā. Ascetics came to the king's sacrifice and among them Kauśika and Trņabindu, teachers. They
79 57. This is quite different from the account in the Rāmāyaṇa, 1.48, 10 N

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CHAPTER TWO both offered fruit. The king asked, “Where did such fruit come from?' They told the story from the beginning of the kalpa-tree brought at the originating of the Hari-line. 80
At that time Kāmapatākikā, dancing with a knife, stole the minds of Prince Cārucandra and of the sage Kausika. When the sacrifice was ended, the prince made her his quickly; but the ascetic Kausika asked the king for her. The king said:
She has been taken by the prince. Moreover she is a laywoman and, one husband having been acknowledged, she would not take a second.' Thus restrained by the king, Kausika pronounced a curse in a rage: ' If you enjoy a woman, you shall die at that very moment.' The king gave his kingdom to his son, Cārucandra, became an ascetic and, nobleminded, lived in the forest. His queen went to the forest with him, not knowing that she was pregnant. In the course of time, to destroy doubt she told her husband about the embryo that had appeared. One day a daughter was borne by her, named Rșidattā. She (the queen) became eventually a laywoman under a flying-ascetic. She (the daughter) grew up; and her mother and nurse died.
One day King Silāyudha came there to hunt. Infatuated at the sight of her, he obtained hospitality from her, led her to a secluded place, and enjoyed her in divers ways. She said: 'I have had a purifying bath. If by chance there should be conception, tell me, what is the proper course for me, a maiden of good family?' He said: “I am Silāyudha, of the. Ikşvāku-line, king in Śrāvasti, son of King Satāyudha. If you should bear a son, you must bring him to me in Srāvasti. Then he, and no one else, must be made king by me.' His soldiers came and he, taking leave of her, went away. She told her father this and in time she bore a son.
Rșidattā died in child-birth and became the chief-queen of Jvalanaprabha, the Nāga. Her father, Amogharetas, taking the boy by the hand, wept very much from grief–he,
80 528. See IV, pp. 77 f.

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MARRIAGES OF VASUDEVA WITH MAIDENS 75 an ascetic, like other people.81 I am the wife of Jvalanaprabha and, knowing this from clairvoyance, went there myself in the form of a doe and reared my son by the breast. For that reason he was called ' Eņīputra.' 82 After he died Kausika became a serpent, poisoning by its glance, in my father's hermitage. Cruel, he bit my father and I extracted the poison. The snake, enlightened, died and became a god, Bala.
Assuming the appearance of Rșidattā, I came to Śrāvasti and took the boy to the king. But he did not remember and did not accept him. Leaving the boy in his presence, I stood in the air and said: 'I am the maiden, named Rșidattā, whom you enjoyed in the forest. This son of yours was born; but I died when he was born. I became a deity and reared him by becoming a doe. He is your son, Eņīputra.' Thus informed, Silāyudha installed his son on the throne, became a mendicant, and went to heaven.
Pleased by a three-day fast by Eņīputra for the sake of a child, I granted a daughter and thus Priyangusundari was born. The king summoned kings to her svayasvara, but none was chosen by her and the kings commenced to fight. All the kings were defeated by Eņīputra because of my presence. However, Priyangusundari wishes to choose you, after seeing you today. On your account, I have been worshipped by her with a three-day fast, blameless one, and the door-keeper, Gandharakṣita, spoke to you on my instructions. From ignorance you showed contempt. But now, summoned by him at my command, you should marry Eṇiputra's daughter. Ask for some boon.” Yādava said, “You should come, recalled by me," and she promised to do so.
The goddess went away, leaving Sauri in Bandhumati's house, and at the dawn Sauri, accompanied by the doorkeeper, went to the temple. There Yādava joyfully married
81 543. As an ascetic, he should have been immune to grief. 82 545. 'Son of a doe.'

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CHAPTER TWO Priyangusundari, who had come before, with a gāndharvamarriage. On the eighteenth day the door-keeper announced to the king that Sauri was the bridegroom given by the goddess and the king conducted him to his own house.
Marriage with Prabhāvati (560–587) Now, on Mt. Vaitādhya in the city Gandhasamțddhaka Gandhārapingala was king and he had a daughter Prabhāvati. She went in her wandering to the town Suvarņābha and saw Somaśrī 83 and at once a friendship started. Knowing her separation from her husband, Prabhāvati said: “Do not grieve, friend. I will bring your husband now." Somaśrī sighed and said, “ You will bring my husband, Manmatha in beauty, in the same way that Vegavati brought him.” Prabhāvati said, “I am not Vegavati," and went to Śrāvastī, seized Vārşneya, and brought him there.
Sauri, assuming another appearance, stayed there with Somaśrī. One day he was recognized and captured by Mānasavega, who had come there. An uproar arose and Sauri was freed by the elder. Khecaras and dissension with Mānasavega continued. Then in the city Vaijayanti in the presence of King Balasinha the two engaged in a dispute and Sūrpaka and others came there. Mānasavega said: “First Somasri was intended for me. He married her by a trick and my sister 84 without my permission.” Sauri said, “I married Somaśrī by her father's plan. He kidnaped her. The people know all that from Vegavati."
Being refuted thus, Mānasavega got up to fight and Nīlakantha, Angāraka, Sūrpaka, and other Khecaras. Vegavati's mother, Angāravatī, gave Sauri a divine bow and quivers and Prabhāvatī gave him Prajñapti. Yādava, his strength increased by the magic art and divine weapons, like Bidaujas, alone defeated all the Khecaras easily. Capturing
83 561. See above, p. 65. 84 568. Vegavati, See above, p. 65.

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MARRIAGES OF VASUDEVA WITH MAIDENS 79 Mānasavega, Sauri threw him down before Somaśrī, but released him at the word of his mother-in-law, Angāravati. Attended by Mānasavega and other Khecaras who had become servants, accompanied by Somaśrī, he went to Mahāpura in an aerial car. There the scion of the Yadus amused himself with Somaśri.
One day he was kidnaped by the magician Sūrpaka, who had turned into a horse. Perceiving that, Sauri beat Sūrpaka with his fist and, dropped by Sūrpaka, fell into Jāhnavi's water. He swam out of the Gangā and went to a hermitage. There he saw a woman with a necklace of bones on her neck. The ascetics whom he questioned, related:
Rescue of Nandişeņā (578-588) “She is the wife of King Jitaśatru and daughter of Jarāsandha, named Nandişeņā. She was bewitched by a mendicant and he was killed by the king. Even now she, strongly bewitched, wears his bones.” Then by the power of a charm Sauri made her free from the witchcraft. Jitaśatru gave him his own daughter Ketumati.
Dimbha, Jarāsandha's door-keeper, went to the king and said, “ This benefactor, who saved Nandişeņā's life, should be summoned.” The king said, “That is fitting.” Sauri, put in a chariot by the door-keeper, went with him himself to the city of the lord of Magadha. There he was made a prisoner by guards and when he asked the reason for his arrest, they
said:
! “An astrologer predicted to Jarāsandha: 'Whoever shall cure your daughter, Nandişeņā, his son will surely be your slayer.' You are recognized. For that reason you are to be killed.”
With these words they led Yādava like an animal to the place of execution and the Muștikas 85 and others prepared to
85 585. Muștikās are defined by MW as a despised race (=Dombās) '; and Domba is defined as a man of low caste (living by singing and music).' But here a Mustika is obviously of a caste that acts as executioners,

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78
.
CHAPTER TWO
execute Daśārha. At that time Gandhārapingala, lord of Gandhasamțddha, asked a magic art about a husband for Prabhāvati and she said, “Vasudeva.” He sent a nurse, Bhagirathi, to lead him there. She snatched Sauri from them (the executioners) and took him to Gandhasamặddhaka. There Sauri married Prabhāvati who was given by her father. He remained there happily, enjoying himself with her.
Sauri went away and married other Vidyādhara-women and also Sukośalā. Living in Sukośalā's house, he experienced pleasures of the senses without any obstacles.

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CHAPTER III VASUDEVA'S MARRIAGE WITH KANAKAVATI
AND HER FORMER INCARNATIONS
Now in this same Bharata there is a city, PeŅhālapura, which resembles a city of the Vidyādharas, a depository of all marvels. In this city the breeze from the blooming housegardens is a source of delight, a perfumer for scenting the young men's garments day and night. There the girls threw up their hands from fear for their ivory ear-ornaments because of the constellations reflected in the jeweled pavements of their houses at night. Waving banners, like serpents 86 guardians of the houses, are seen on its houses containing treasure with raised flags.87 All of its inhabitants are thoroughly imbued with firm belief in the religion of the Jina, like cloth with indigo-dye.
Kanakavati's parents (6-13) Hariscandra was king in this city, spotless as the moon with good qualities, like a younger brother of Bidaujas because of his wonderful magnificence. The Sris continually submitted to slavery to the arched eyebrow of him who was firmly established in victory over the senses, who possessed wisdom and power. His glory, as if in rivalry with unlimited wealth, became boundless and spread unhindered over the earth. His name was hymned by goddesses and Vidyadharis on the plateaux of Vaitādhya because of his spotless glory.
His chief-queen, dearer than life, beautiful, was named Lakşmīvati, like Vişnu's Lakşmi. Because of her good conduct, modesty, affection, cleverness, and good breeding she was moonlight for the delight of the night-bloomig lotus of her husband's mind. Speaking to her husband in a voice gentle
86 4. Proverbial guardians of treasure. 87 4. I.e., flags indicated the number of crores the owper possessed,

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CHAPTER THREE
from affection, she poured a stream of nectar, as it were, into the canals of his ears. She was like a living creeper with shoots in the form of arts, with flowers in the form of modesty and other virtues with fruit in the form of devotion to her husband.
Birth and childhood of Kanakavati (14-30)
In the course of time Lakṣmivati bore a daughter who by her own splendor was like an auspicious lamp in the lying-inhouse. Possessing all the favorable marks from her very birth, like Śri who had come to the house, she delighted her parents. Immdiately Dhanada, her husband in a former birth, deluded by former affection, came there and rained a shower of gold on her. Delighted by the shower of gold, Lakṣmivati's husband gave his daughter the name of Kanakavati.
Going from lap to lap, nursing at the breasts of nurses, in course of time she became able to walk, like a hansi. When they saw her approaching on her feet, the nurses, their hands held out, sang to her with ever new coaxings. When she was speaking very slowly in an indistinct, whispering voice, the nurses made her, like a maina, speak often from curiosity. With her hair bound, earrings dangling, anklets tinkling, she amused herself with jeweled balls, like Ramā (Śrī) in another form. Playing with dolls constantly, she shed the highest degree of joy on her mother with wide-open eyes.
Leaving sweet and simple childhood gradually, Kanakavati became suitable for learning all the arts. On an auspicious day the king took Kanakavati to a suitable teacher of the arts to learn the arts. She learned the eighteen alphabets, like the creator of alphabets, and learned grammar by heart like her own name. She became able to challenge her teacher from study of dialectics; she was conversant with the ocean of texts on meter and rhetoric. She attained facility in poetry in six dialects; she was distinguished in painting; she was confident in sculpture; she knew sentences whose verbs and subjects are hidden; she was versed in enigmas; she was expert in all kinds

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 81 of gambling; she was skilled in the art of the charioteer. She was competent in massage; she knew how to cook; she acquired dexterity in exhibiting magic, sorcery, et cetera. She was qualified to be a teacher in comprehension of the three divisions of music.88 Indeed, there was no art which she did not know thoroughly.
With a form beyond criticism, immersed in the water of grace, she arrived at youth which makes all the arts bear fruit. Observing that, her parents engaged in the search for a husband for her and, not finding a suitable bridegroom, planned a svayamvara.
Episode of the swan (33–61) One day as the gazelle-eyed maiden was sitting comfortably in her house, she saw a rājahansa89 that had come suddenly. She noticed that his bill, feet, and eyes were red as the shoots of the aśoka; that he was white as balls of new sea-foam; that his neck was wreathed with little golden bells; that his voice was beautiful and that he danced, as it were, in his gait. She reflected:
“Surely he is the source of amusement for some one of much merit. Why is this ornament of birds outside his master's jurisdiction? Let the swan belong to any master whatever, he shall be for my amusement. My soul longs for him intensely.”
Then the maiden with a swanlike gait herself seized the swan that was clinging to the window, resembling an auspicious chauri of Sri. The lotus-eyed maiden caressed the swan slowly with her lotus-hand with a gentle touch, as if he were a toy-lotus. With her hand soft as a sirişa she stroked his spotless tail like a child's bunch of hair.
Kanakavati said to her companion: “ Bring me a wooden cage that I may put him in it. Birds do not remain in one place.” When the companion had gone to get a wooden
88 30. Song, dance, and instrumental music. Abhi. 2.193.
89 33. A kind of hansa with red bill and feet, Abhi. 4. 392, 11N

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CHAPTER THREE cage, the swan began to speak in human language.“ Princess, you are discerning. Do not put me in a cage. I shall tell you something about your husband. Release me.” Astonished at seeing the swan speaking in a human voice, she said to him respectfully as if he were a favored guest who had come: “On the contrary, you are worthy of favor, swan. Name my husband. News, being half-told, is sweeter than sugar.”
The swan related: “In the city Kośalā there is a daughter of Kośala, a lord of Khecaras, named Sukośalā, who resembles a goddess. Sukošalā's husband is a young man, the abode of the very essence of beauty. The delineation of all beautiful persons is suspended by anyone who has seen him. Sukošalā's husband has an extraordinary beauty, fair lady. There is beauty equal to his, if in a mirror, not otherwise. As this young man is the crest-jewel of men because of his wealth of beauty, likewise you are the crest-jewel of women, proud lady. Seeing the beauty of you both, with the desire for you two to meet I have described him to you, after describing you fully to him. You have been depicted to him so that, when he has heard of your svayamvara, he will come to it himself, fair lady. You should recognize him in the midst of many in the svayamvara, like the lord of the constellations (moon) among the constellations, by his great splendor. So free me. Good fortune will be yours; but blame, if I am held captive. The venerable Creator, as it were, exerts himself for a husband for you."
Kanakavati thought: “ This is no ordinary man taking the form of a swan for amusement. Through him I shall find a husband.” She released him from her hand. Flying up through the air, he dropped in her lap a picture and said: “Here is a painting of the young man as he is, fair lady. After seeing a picture of him, you can recognize him, when he has come here.” Kanakavati, delighted, joined her hands in supplication and said to him: “Who are you? Favor me a little by telling your name.” ********* The Khecara, who had the gait of a swan, dangling golden earrings, divine unguents, and ornaments, said, speaking

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 83 truthfully: “I am a Khecara, named Candrātapa, beautiful lady, eager for service to your future husband. By the power of a magic art, I shall tell you something else, innocent lady. On the day of the svayamvara he will come to you as a messenger of another."
She, having received a blessing, dismissed the Khecara saying this and reflected, “By good fortune this speech of the god suits me.” The picture, like an eye, was made the place of the opening and shutting of the eyes by her, unsatiated with the sight of her husband in the picture. Now the girl, grieved by the pain of separation, put the picture on her head, now on her throat, now on her heart, like a piece of plantain.90
At that time Candrātapa, eager for their meeting went to the Vidyādhara-city, adorned with Vidyādharas. By the very great power of magic arts, unstumbling like the wind, he entered at night the bed-chamber occupied by Vasudeva. He saw Vasudeva and his wife lying on a couch ornamented with swansdown, with white covers. He approached to serve Sauri, who was lying comfortably on the pillow of a Vidyādhari's arm, by rubbing his feet. Sauri, even though enjoying the comfort of sleep arising from weariness from pleasure, awoke immediately. For the best men arouse easily. When Yādava saw him, unexpected and at night too, he was not terrified nor angered, but he reflected:
“As this man was not hindered from service to me, he is either seeking protection or concerned about my affairs. If I should speak to him as he is tending my feet, even in a low voice, the queen, sleeping comfortably from fatigue from pleasure, would awaken. I can not disregard this person as he is occupied with service. Even if I were indifferent, I could not sleep, while he is here. So, I shall get up carefully without waking the queen and shall deal with this zealous man at a distance from the bed.”
Then Daśārha left the couch without shaking the bed by
90 63. Plantain is considered cooling.

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making his body light and sat down in another place. Candrātapa, his body adorned with jeweled ornaments, bowed to the tenth Daśārha with devotion, like a mere footman. Śauri regarded him saying: "I am Candrātapa, the Vidyadhara, who described Kanakavati. Daśārha embraced the Khecara, who deserved confidence, and asked him the reason for his welcome arrival.
66
Then Candrātapa, chief of the prudent, began to speak in a firm voice cool as moonlight. After describing Kanakavati as she is to you, scion of the Yadus, I have described you to her with a truthful account.. By the power of magic art, I have painted you on canvas, lord, and delivered the canvas, sun to her lotus-face, to her. After looking at you on the canvas like a full moon, her eyes shed water from joy like moonstones. At once she put the canvas containing your image on her heart as if to share the pain of separation from you. With streaming eyes, like a mechanical doll, her palms put together in supplication, the end of her garment being waved from respect, she begged me: Do not be indifferent to wretched me. I have no other friend but you. By all means bring this man to my svayamvara.' Lord, today is the tenth day of the dark fortnight. On the fifth day of the bright fortnight after this her svayamvara will take place in the forenoon. You should go to the svayamvara-festival. She, for whom the hope of meeting you is a life-saving drug, must certainly be favored by you.
Vasudeva said: "Candrātapa, at dawn I shall do so, after taking leave of my own household. You should be delighted. Stay in the garden of the harem with the intention of going with me. You should see the fruit of your own efforts at her svayamvara, certainly.
55
At these words the young Vidyadhara went away; but Vasudeva, experiencing great joy, went to sleep on the couch. At dawn Vasudeva took leave of his household, got permission of his women-folk to go, and went at dawn to Pedhalapura. There King Hariścandra met the scion of the Yadus and lodged him in the garden Laksmiramaņa. In that garden which

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85 was red from the shoots of the aśoka, fragrant with the trumpetflower, smiling with the blossoms of the pandanus, perfumed with the saptacchada, rich with purple sugar-cane and orange trees, full of jasmine-buds, Sauri rested and diverted his eyes.
Then Kanakavati's father paid the honor suitable for his rank to Anakadundubhi (Vasudeva) entitled to honor. Lofty palaces and houses having been built first, Sauri remained in the garden and heard this legend: “In the past there was a samavasaraṇa of Sri Nami Svāmin, which was attended by gods, asuras, and kings in this garden. Lakşmi, together with other goddesses, sported here in a dance before the Arhat. From that time it has been called 'Lakşmiramaņa.'” In the temple there the scion of the Yadus worshipped, and paid homage to the lofty statues of the holy Arhats with divine gifts.
Then Sauri, calm, saw descending there an aerial car rich with jewels in all parts like a moving Sumeru; marked with a lac of banners like a tree with shoots; with a multitude of various elephants, makaras and horses like the ocean; with a splendor as if it sipped the brilliance of the sun; filled with the tumult of bards like the sky with thunder; with the roaring of clouds threatened by the noise of auspicious musical instruments; with all the Vidyādharas with heads erect.
Vasudeva asked a god who was standing in front, “ To what god does this car, suitable for Sakra, as it were, belong? Speak.” He said: “This belongs to Dhanada. He has got into it and now he descends among these mortals for a very strong reason. After he has worshipped the images of the Arhats in this shrine, he will go soon with the intention of seeing Kanakavati's svayamvara." Then Sauri reflected: “Oh! Kanakavati is fortunate, since even gods come to her svayamvara when it is undertaken.” Then Dhanada descended, worshipped, and paid homage to the images of the holy Arhats and had a concert performed.
“Oh! This god is noble and has merit, an advanced layman. Oh! the doctrine of the holy Arhats has a person fit for its promulgation. Oh! I am fortunate in whose range

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CHAPTER THREE of vision this marvel took place.” Sauri reflected thus for a long time, his mind concentrated.
Vasudeva's embassy for Kubera (110-177)
Vaiśravana completed a pājā there to the holy Arhats, started on at pleasure, and saw Ānakadundubhi. He thought, “That man has an extraordinary appearance which is not that of gods, asuras, or Khecaras.” After observing the incomparable beauty of his appearance, Dhanaka, staying in his car, summoned Yādava quickly by a gesture of his finger. Thinking, “ I am a mortal; he is a powerful god, an advanced layman,” Vasudeva went to him, unafraid and because he was curious.
Desirous of his own object, Dhanada favored Vrşņi's son with friendly conversation, et cetera as if he were a friend. Respectful naturally and favored in this way, Vșşņi's son, his hands together respectfully, said, “Tell me what I am to do.” Vaiśravaņa said in a voice pleasing to the ear: “Execute a commission for me that can not be executed by anyone else, noble sir. In this city there is a maiden, Kanakavati, the daughter of King Hariscandra. Tell her this from me: "Vaiśravaņa, lord of the north quarter for Sakra, lord of the gods, wishes to marry you. Though a mortal, become an immortal.' By means of my unerring command you, unstumbling like the wind, will reach the place ornamented by Kanakavati."
Then Sauri went to his own house, took off his divine ornaments, et cetera and put on soiled clothing suitable for a servant. But Dhanada said to Yādava as he was going in the soiled clothing: “Why did you take off your fine clothes ? Everywhere outward show is of value.” Sauri replied: “ What has soiled or fine clothes to do with it? In the case of an embassy, speech is the ornament. That I have.” “Good luck to you. Go on,” Dhanada replied.
Vasudeva went without hesitation to the court of Hariscandra's house. Though the gate was obstructed by elephants,

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 89 horses, chariots, soldiers, et cetera, Vasudeva entered King Hariscandra's house. Unnoticed by anyone, Vțşņi's son went ahead with unstumbling gait, like a yogi with magic ointment.91
Sauri entered the first apartment of the palace which was blocked by guards with girded loins and holding maces.. Sauri saw at once the paving of sapphire, with moving waves of beauty like a tank with water. He saw there a group of women, like Apsarases, wearing divine ornaments, beautiful, of the same age. The scion of the Yadus then saw a second apartment with golden pillars, jeweled puppets, and waving banners. Then he entered a third apartment with waves of milk 92 like moonlight, like an elephant of the quarters entering the ocean of milk. There he saw women adorned with divine ornaments together with Apsarases, not to be equaled in the city of the gods. Reaching the fourth apartment, he saw a mosaic floor that looked like water,93 with surging waves, filled with swans, ospreys, et cetera. The scion of the Yadus watched women beautifying themselves by looking at themselves in it without mirrors. He heard auspicious sounds being made by cranes and parrots and saw servant-girls engaged in singing and dancing.
Sauri went to the fifth apartment and saw a beautiful inlaid floor of emerald, resembling a house in heaven. He saw multitudes of wreaths of pearls and coral and suspended chauris reflected in it as if made by magicians. He saw slave-girls everywhere, beautifully dressed, wearing quantities of jeweled ornaments, leaning against pillars, like dolls. When he arrived at the sixth apartment he saw a mosaic floor of lotuses like the best heavenly pool adorned everywhere with lotuses. Vārşneya saw in front of it jeweled vessels filled with divine ointments and in it he saw divine garments.
91 125. Which made him invisible.
92 130. I.e., it was paved with something that gave the effect of waves of milk, as the sapphire gave the effect of water. Probably the floor was of crystal.
93 132. For a similar effect, see Prabandhacintāmaņi, p. 49.

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Vṛṣṇi's son cast his glance on the group of fair-eyed women, who were wearing red garments, like twilight embodied. In the seventh apartment Śauri saw an inlaid floor made of quartz with pillars of lohitākṣa. In it he saw kalpa-trees laden with blossoms and rows of water-pots and ewers full of water. He saw female door-keepers, knowing the arts, expert in the dialects of all countries, fair-eyed, whose cheeks were grazed by earrings.
He reflected: "In this house completely surrounded by these door-keepers there is no opportunity for anyone." As Śauri was so considering, a slave-girl, holding a golden toylotus, wearing divine garments, approached by a side door. The door-keepers asked her hastily, Where is the mistress Kanakavati and what is she doing?" She replied: "In the palace of the harem-garden, the mistress sits alone, wearing divine garments, with divinities in the vicinity."
66
When Vasudeva heard that and knew that she was there, he departed by the side door that had been shown by the slavegirl. Having reached the harem-garden, he saw a seven-storied palace with lofty walls and gradually ascended it. Approaching, the scion of the Yadus saw Kanakavati wearing divine ornaments and finery, like a wishing-creeper, adorned with flowers of all the seasons, like the Śri of the forest in person, with a wealth of beauty from the creator, like the wealth of creation from the beginning, seated on a throne, as if she had companions, though alone, looking at the figure of a man painted on canvas, as if absorbed in it.
Kanakavati saw Daśārha like another form in the picture and bloomed from the knowledge of his wished-for coming, like a lotus at dawn. When she had seen Yadava to be the picture and the picture to be Yadava, she looked at him wearied, her eye unwearied and her body expanding from joy. Worshiping Daśārha with eyes like blue lotuses, she rose quickly from the throne, her hands put together respectfully, and said:
"You have been drawn here by my merit. I am your

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slave, sir," and, she started to bow to Vasudeva. Daśārha prevented her from bowing and said: "I am your servant. Do not you bow. You are mistress, noble lady. You are correct in bowing to one who would be suitable for you. Do not do a thing unsuitable for me, a servant of unknown family." She replied: Everything about you is known. You, and no one else, are my husband. You are he who was announced by a deity and who was meditated on in the picture." Vasudeva said: "Fair lady, I am not your husband. I am the servant of him who was announced as your husband by the divinity. Let Sakra's lord of the north quarter be known as your husband, namely Dhanada, sun to the lotus-faces of goddesses, famous throughout the world. I am his servant, a messenger, and ask you at his command: Be his chief-queen, attended by goddesses."
She answered: At the mention of Dhanada's name, homage is made. He is a Sāmānika of Śakra on the one hand; I am a worm of a human on the other hand. Surely this improper embassy to me is merely for his amusement. Certainly there has been no previous marriage of mortal women with gods."
Vasudeva said: " Fair lady, if you violate a god's command, you will suffer calamity, like Davadanti."
Kanakavati said: "Because of some connection in a former birth, my mind is eager at hearing the syllables 'Dhanada.' Gods can not endure even the odor of the evilscented audărika body.94 Such are the words of the Arhats. You, and no one else, are my husband, disguised by the trick of an embassy for him. Go and tell the god, lord of the north quarter, my message. 'I am not worthy even to see you. I am a mere mortal. You are entitled to be worshipped by me who have a body of seven elements,95 when I have made an image.'
9 39
94 167. The ordinary human body. See I, n. 157.
95 169. See I, n. 74.
12 N

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Then the best of the Yadus, unseen by any one, went back to Dhanada's presence the same way by which he had come. When the scion of the Yadus began to tell him the news, then Dhanada said, “I already know all.” In the presence of the Sāmānikas Dhanada praised him, “Of this noble man there is unchangeable conduct.”
Praising him in these words, Dhanada gave Vasudeva at that very time a pair of garments of devadūşya imbued with divine perfume, named Surapatipriya (Pleasing to Indra), a crest-jewel, Suraprabha (Bright as the sun), a pair of earrings, Dakagarbha (Clouds), a necklace,96 Śaśimayukha (Moonbeam), two armlets, Lalitaprabha (Bright as lightning), a necklace of twenty-seven pearls named Ardhaśāradā (Half-moon),97 a pair of bracelets adorned with various gems, Sudarśana (Beautiful), a girdle of various jewels, Smaradāruņa (Cruel to Love), and divine wreaths and divine ointment. He, feeling gratified, put them on and resembled Dhanada.
After seeing Vasudeva looking like this and favored by Dhanada, the brother-in-law and the others, who had come with him, all rejoiced greatly. At that time Hariscandra came there from curiosity, bowed to Dhanada with hands folded respectfully, and declared, “ The country of Bhārata is favored today, o god, by you, since you have come here wishing to see the svayamvara.” Saying this, he prepared the pavilion for the svayamvara and had platforms, beautiful with many kinds of seats, made.
Warding off heat from the earth by the shadow of his car, with a series of moons shown by the row of erect white lotuses, fanned by gods who were caressed by the fingers of goddesses, making dance, as it were, the rays of light thrown out by lightning, being hymned by bards like the sun by the
96 174. Hāra is a very elaborate necklace with many strings of pearls, 108 according to Abhi. 3. 323.
97 175. Ardhaśāradā. A surmise, but surely analogous to śäradi, the night of full moon in Kärttika or Asvina.' MW...

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Välikhilyas,98 the lord of the north quarter set out to see the svayamvara.
He entered the svayamvara-pavilion which had a canopy of divine white cloth like the sky covered with moonlight, with a festoon fastened up which resembled a bow strung by Smara, marked by jeweled mirrors everywhere as if provided with numerous suns, with a door-area adorned with the eight auspicious objects 99 made of jewels, adorned with white banners like cranes in the sky, with a floor paved with various jewels, like a younger brother of Sudharma,100 and with shows begun to amuse the eyes of the suitors.
Dhanada, whose vehicle is a hansa, sat down on a high platform on a comfortable lion-throne, surrounded by goddesses. Not far from Dhanada, like his heir-apparent, sat Vasudeva, whose face was pleasant and handsome. In turn other magnificent kings and Vidyadharas were seated on the platforms, like rivals in splendor. Dhanada gave a ring marked with his own name, made of pure gold, to Śauri and he put it on his little finger. Then by the power of the ring all the people present there saw the son of the Yadus with the appearance of Kubera. 'Oh! the blessed Kubera has come in two figures." There was a unanimous assertion to this effect from the people in the svayamvara.
Wearing a white garment with fringe, like the night anointed with moonlight, shining with pearl earrings like the ground of Meru with two moons, her lips red with the juice of lac like a bimba-creeper with ripe bimbas, her breast adorned with a necklace like a mountain with cascades, carrying in her hands a garland of flowers like a swing for Smara, Kanakavati went there indolently, like a swan, at that time.
The svayamvara-pavilion looked with her, when she had come there, like the interior of a house with an auspicious
CC
98 184. A class of rşis the size of a thumb, 60,000 of whom surround the chariot of the sun. MW.
99 186. See I, n. 153.
100 187. The assembly-hall in Saudharmakalpa. II, p. 45.

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CHAPTER THREE lamp." She greeted all the suitors with a glance which was the essence of pride, like a digit of the moon greeting the nightblooming lotuses with its light.' Depressed in heart at not seeing there Vasudeva who had been seen in the picture and seen as messenger, she faded like a day-blooming lotus at evening. The burden (of the wreath) having been put in the hand of a childhood-playmate, she stood motionless for a long time like a doll, feeling ill.
When she did not choose any one, the kings examined themselves, thinking anxiously, “Is something wrong with my appearance, clothes, conduct, et cetera ?” Her companion said to Kanakavati: “Why do you hesitate now? Place the svayamvara-wreath around the neck of some one." Hariscandra's daughter replied: “ Surely a bridegroom is chosen who is pleasing. I, unfortunate, do not see him who pleases me.” She reflected: “What stratagem or what course will there be for me? I do not see the desired bridegroom. O heart, break in two."
Suffering from anxiety, she saw Dhanada, bowed to him and, miserable and weeping, her hands placed together in supplication, said: “O god, do not make me ridiculous in this way because I was your wife in a former birth. The husband whom I wished to choose has been sent away by you." Dhanada smiled and said to Sauri, “Take off the ring, named Kuberakānta, which I gave you, illustrious sir.” At Dhanada's command Sauri took the ring off his hand and assumed his own form again, like an actor in a play.
When she saw Daśārha in his own form, she, bright-eyed, became horripilated as if her joy had become external. Stepping near, her anklets tinkling, she placed the svayamvarawreath around his neck, as if it were her own arm. Then drums sounded in the sky at Dhanada's order and eager Apsarases sang tasteful auspicious songs. A loud penetrating voice said, “Listen! Hariscandra is fortunate, whose daughter has chosen a husband, the leader of the world.” Instructed by Dhanada the gods rained unceasing treasure at

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VASUDEVA'S MARRIAGE WITH KANAKAVATI: 93 once, as well as the women of the family the customary parched rice. Then the wedding-festival of Vasudeva and Kanakavati took place, opening out the one umbrella of joy.
Kanakavati's birth as Viramati (216–243) The scion of the Yadus bowed to Srida and announced: "I am curious to know why you came here.” Srida replied joyfully to Sauri wearing the wedding-ribbon: 101 “ Prince, hear the reason for my coming. In the country Bharata of this same Jambūdvipa there is a city, named Sangara, in the vicinity of Așțāpada. The king was Mammaņa and his wife was Viramati. One day he went outside the city with his wife to hunt. He, cruel-hearted like a Rakşas, saw an ascetic, who was very dirty, who had come with a caravan. Thinking, * This is a bad omen, hindering my hunting entertainment,' he had the sādhu carried away from the caravan, like an elephant from the herd. The king and his wife went back to the palace and he spent twelve ghaţikās 102 talking to the sage. Then the husband and wife in whom compassion was born, asked the muni, 'Whence have you come and where are you going? Tell.'
The muni related: 'I started from Rohitakapura with a caravan to worship the images of the Arhats on Aștāpada. I was separated from the caravan by you, honored sir and lady. I did not go to Aștāpada. There are many obstacles to pious actions.” Because of light karma the husband and wife talked with the muni and quickly forgot their anger like a bad dream. Knowing that they were tender-hearted, the muni with the idea of service to others told them about the Arhats' religion which is pre-eminent in compassion to living creatures. The husband and wife, whose ears had not been penetrated by the words of religion from birth, little by little became acquainted with religion from that time. They presented him with food, drink,
101 217. Cf. I, p. 145 and n. 188. 102 222. Twenty-four minutes.

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et cetera with devotion and kept him near like an honored guest. But they sent away other people because of their passionate nature 103 and they themselves attended to the refreshment of the sage. When he had given the herb of the knowledge of religion to them suffering from the disease of karma, with their consent after a long time the muni went to Aṣṭāpada.
They adopted layman's vows from contact with the muni for a long time and guarded them zealously, like poor people guarding money. One day Viramati was conducted by a messenger-deity to Aṣṭāpada in order to make her religion firm. What is not possible for those devoted to dharma? Seeing the images of the Arhats being worshipped there by gods and asuras, she attained joy like one emancipated in this birth. After she had paid homage to the twenty-four statues of the Arhats on Mt. Aṣṭāpada she went again to her own city, like a Khecari.
She ate twenty dry meals 104 for each Jina, concentrating her thought very firmly on religion from sight of the sacred place. Devoted, she had golden tilakas overlaid with jewels made for the twenty-four Arhats. One day she went to the top of Aṣṭāpada with her retinue and worshipped the twentyfour Arhats together with bathing. On the foreheads of the Arhats' statues she set golden tilakas like flowers of the śrivalli.105 By giving suitable gifts to the flying-ascetics and others who had come to the holy place, she created penance. Then like one who has done her duty, like one dancing in her mind, Viramati, intelligent, returned to her own town.
Then husband and wife, with separate bodies but one mind, as it were, passed some time, zealous in pious works. When their time was completed, discerning, they died in concentrated meditation and became a god and goddess, husband and wife, in heaven.
103 230. I.e., they had rajoguņa. 104 236. Acāmla. See I, n. 324. 105 239. Acacia (or Mimosa) concinna.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI Birth as Dhūsari, wife of Dhanya (244–274).
Mammaņa's jiva fell and became the son, named Dhanya, -the receptacle of much merit-of a cowherd Dhammilāsa by Reņukā in the town Potana in the district Bahali in Bhārata in this Jambūdvipa. Vīramati's jīva fell from heaven and became the wife, named Dhūsarī, of this same Dhanya. . Every day Dhanya grazed the cow-buffaloes in the forest. For the grazing of the cow-buffaloes is the most important household business of cowherds. One day the rainy season, which is the enemy of people away from home, started, making nights of the new moon appear, 106 as it were, by the ill-fated rainy days, with the sky turned into a bath-room with showers by the violent downpours, with resounding flutes and drums, as it were, in the rising croaks of the frogs, making the earth seem to have a mass of hair with the green vegetation, with the ground slippery with the thick duckweed pushed up by the rain, with the knee-deep mud creaking from the feet of moving travelers, making the sky appear to have firebrands by the whirls of lightning. Even during the rainy season Dhanya went to graze his cow-buffaloes lowing from the joy of rolling in mud. Carrying an umbrella over his head to keep off the heavy rain, Dhanya wandered over the forest, following the herd of buffaloes.
As he wandered, Dhanya saw an ascetic standing on one foot in pratimā, motionless, emaciated by fasting, enduring the rain like a forest-elephant, his body trembling from cold like a tree shaken by the wind. When he saw the best of munis enduring trials 107 in this way, he felt compassionate and held his umbrella over his head. The umbrella being held by Dhanya with unequaled devotion, the discomfort from the rain being eliminated, the sage was in a house, as it were.
The cloud did not cease from raining, like a drunkard from drinking wine, but neither did Dhanya stop holding the
106 248. Amăvāsya, which is entirely dark. 107 256. Parişaha. See I, n. 55.

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umbrella. In time the mass of clouds stopped raining and the great muni stopped the vow for meditation made for the duration of the rain. Then the cowherd bowed to the muni together with rubbing his feet and, his hands folded submissively, said: 'Great sage, the season is disagreeable; the earth is dangerous from mud. Whence have you come today, as if not knowing weariness?'
The sage said to him “I came here from Pāņdudeśa and I intend to go to the city Lankā which has been purified by my guru's feet. As I was going, the rainy season intervened as an obstacle and the cloud began to rain in an unbroken stream. Traveling during the rainy season is not fitting for sages. Making a vow (to meditate) until the end of the rain, I have stopped here. The rain has stopped today, sir, on the seventh day. My vow fulfilled, I am going now to some house.
Dhanya said joyfully, 'Great sage, mount a buffalo of mine as a conveyance, for the muddy ground makes walking difficult.' The muni replied: 'Sages do not mount living creatures. For they certainly do not commit actions causing pain to others. Sages go on foot, no other way.' Saying this the muni went with him toward the town. With folded hands the cowherd bowed to the sage and said, “Please wait here while I milk the cow-buffaloes:'. He went to his own house and milked the cow-buffaloes quickly, took a pitcher of milk, and went to the muni. Considering himself extremely fortunate, joyfully Dhanya had the muni break his fast, the cause of merit.108 After passing the rainy season in Potana, the great ascetic went to an agreeable place by a road suitable for pure observation of care in walking. 109
Dhanya and Dhasari kept the lay vows for a long time, keeping right-belief as firm as engraving on a stone. Dhūsari and Dhanya, fortunate took the vow at the proper time, kept it for seven years, and died in concentrated meditation. Both
108 271. Dhanya acquired merit by providing the milk. 109 272. Iryasamiti. See I, n. 37.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 97 had acquired merit by the gift of milk to a suitable person and they were born as twins in Haimavata with no difference in soul-color.110 They died free from painful and evil meditation 111 and were born as gods, Kșiraļiņdira and Kșiradiņdirā, husband and wife.
Nala and Davadanti (277–1077)
The god fell and became the son, Nala by name, by his wife, Sundarā, of King Nişadha, belonging to the Ikşvākufamily, in the city Kośalā in the country Kośala in this Bharata. He had a younger brother, Kūbara. Now, there is in the Vidarbhas a city named Kundina and its king was Bhimaratha, whose strength was terrible. He had a wife Puşpadanti, devoid of deceit, by whose great beauty the beauty of goddesses was threatened. Without obstructing wealth and religion, cherishing love unhindered, the king enjoyed pleasures with her.
One day Kșīriņdīrā fell from the abode of the gods and descended into her womb as a daughter on an auspicious day. Then comfortably asleep on a beautiful couch, she had a pleasant dream and related it to the king at daybreak: ‘Master, asleep. I know that a white elephant entered your house, impelled by a forest-fire, like a heap of glory made visible.' The king, learned in all the sciences, declared, 'Some embryo of exceeding merit has developed in your womb today.'
While the king and queen were talking so, a white elephant came, as if Abhramupriya (Airāvata) had fallen (from heaven). The elephant mounted the king and his wife immediately on his shoulder, for he was impelled by their merit. Being worshipped by the townsmen accompanied with throwing wreaths of flowers, after wandering through the city he returned to the palace and set them down. The best of elephants went
110 275. Leśya. See II, n. 267.
111 276. For the kinds of dhyāna, see 1, n. 8. 13N

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CHAPTER THREE of his own accord to the elephant-post and the gods rained flowers and jewels. After anointing his body with fragrant ointments and worshipping him with the choicest flowers, the king waved a light before him.
At the proper time the queen bore a daughter, like a bank of clouds bearing lightning, on a day unspoiled by the fault of evil portents, et cetera. A tilaka on her forehead, a rival of the sun, was present at birth, like the śrivatsa on the breast of a great man. She herself, shining especially with the tilaka, looked like a golden ring set with a jewel. By the power of her birth Bhīma's strength became unlimited and his powerful commands were carried on their heads by kings. Because the queen had seen the best of elephants coming terrified by a forest-fire in a dream while she was in her womb, when a month had passed the king of Kundina gave his daughter the name Davadanti, a depository for the wealth of joy.
With a row of bees buzzing around her fragrant breath, she grew day by day and became able to crawl. She, whose pleasant face was like a lotus, went from hand to hand even of her mother's co-wives, like a bee from flower to flower. The nurses, keeping time by snapping the thumb and middle finger at every step, amused her by playing a musical instrument, a vaktratimilā.112 Gradually, accompanied by the tinkling of her anklets, she began to take steps. Like Ramā in person she played, decorating the court-yard of the house. Verily by her power the king's treasures became visible.
. When she had reached her eighth year, the king entrusted the girl to the best teacher of the arts for her to learn them. The teacher was only a witness for her, intelligent. For the arts were reflected in her like an image in a mirror. She, intelligent, became proficient in the Karmapraksti,113 et cetera,
*112 299. Timilā is a 'musical instrument,' but I have been able to find nothing more. Could vaktratimilā be a mouth-organ'?
113 304. The Nature of Karma. Pandit L. B. Gandhi takes this to refer to a specific work by that name, which is widely studied, rather than the subject in general.

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and no one could cast scorn on (the doctrine of) Syadvāda114 in her presence. Then the teacher led the girl, thoroughly versed in the ocean of all the arts, like Sarasvati, into her father's presence. At her teacher's command she showed fully her skill in all the arts, she-the sole canal in the garden of virtues. She displayed her learning in the interpretation of sacred knowledge to her father so that he became evidence of right belief, et cetera. The king rewarded his daughter's teacher with a lac and one thousand dinars and dismissed him.
Because of her exceeding merit, a messenger-deity materialized and gave Davadanti a golden statue of the Arhat. The goddess said, 'O daughter, this is an image of a future Arhat, Śrī Sāntinātha and it must be worshipped constantly by you.' With these words the goddess disappeared and Davadanti, wide-eyed, worshipped the statue and took it to her house.
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Playing with her friends, pretty-toothed Davadanti attained purifying youth, the well for the water of loveliness. When the king and queen saw that she was fully grown, they became eager to see the festival of her marriage. Her parents suffered, as if wounded internally, from anxiety about a bridegroom suitable for the multitude of her various virtues. In time Davadanti became eighteen years old, but the king had not found a pre-eminent bridegroom suitable for her.
Saying, A svayamvara is fitting for very proud unmarried young women,' the king instructed messengers to invite kings. Kings and princes, young, magnificent, came there quickly, competing with each other in splendor. Then the borders of Kundina were like the ground adjacent to Mt. Vindhya because of the innumerable elephants belonging to the kings that were in evidence. King Niṣadha, lord of Kośala, came there accompanied by his sons, Nala and Kubara. The lord of Kundina approached and gave a greeting to all the kings. For that is fitting for guests.
Then Bhima had a svayamvara-pavilion made, which was
114 304. The distinctive feature of Jain logic. See I, n. 4.

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CHAPTER THREE like a younger brother of the aerial car Pālaka in magnificence. He had platforms made, which resembled aerial cars, inside the pavilion and each one was beautified by a golden lionthrone placed on it. The kings came there, rivals in magnificence, wearing divine ornaments and garments, like Sakra's Sāmānikas. All sat down on the platforms, their bodily splendor diffused, charming with cleverness displayed by varied and numerous actions.
One, a paryanka 115 being made from his upper garment, played with a toy-lotus in his hand, charming with waving leaves. Another smelled the fragrant jasmine flowers, like a bee, as if they were the spotless orb of Manmatha's heap of glory. One threw up in his hand a ball of flowers, as if wishing to make another moon in the sky. One stroked his beard, which was wet with oily musk, gracefully, with the tips of his finger-nails every moment. One made a dagger, whose ivory hilt was held in his fist, dance in his hand bejeweled with a blazing ring and with a firm fist. One clever one, haughty-minded, tore up pandanus leaves repeatedly and fashioned a lotus which resembled Kamalā's lotus. One touched frequently a necklace hanging around his neck formed of pearls as large as myrobalans.
At her father's command Davadanti came there, decorating the marriage-pavilion, like a deity a temple. When the kings had seen Davadanti whose body was adorned with sets of ornaments made of pearls and gems, like a blossoming jasmine; her hair curled like waves of running canal-water; having a tilaka on her forehead like a crown-prince of the sun; her hair black as collyrium; the breast-circles uninterrupted; wearing clothes that resembled the skin on the inside of the plantain; anointed with clear sandal-paste; long-eyed; they cast their eyes on her alone.
Then the door-keeper of the harem at the king's command
115 325. Paryanka is an ascetic posture and also means, 'a cloth wound round the back and loins and knees while so sitting.' Apparently, the king used his uttariya for that effect.

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101
began to announce the kings to her by name. "This is king Ṛtuparna, son of King Jitaśatru, who has come from Śiśumārapura. Let him be honored with a glance, princess. This is King Candra, son of Candra, the ornament of the Ikṣvāku-line, ground for the deposit of the jewels of virtues. Why do you not choose him? Here is Subahu, lord of Campa, belonging to the Bhoga-line, son of Dharana the Indra. Choose him and you will be served by the mists and winds of Jahnavi. This king is lord of Rohitaka, Candrasekhara, son of Pavana, lord of thirty-two lacs of villages. Does he please you? This is King Saśalakṣman, son of Jayakeśarin, equal to Śri's son 116 in beauty. Does he attract your heart? This is Yajñadeva, son of Jahnu, ornament of the Solar family, lord of Bhṛgukaccha. Do you wish him, ambitious lady? Here is King Manavardhana, ornament of the lord of Bharata's family. Choose him, well-known to everyone, for a husband, O husband-chooser. This is King Mukuṭeśvara, son of Kusumayudha. Do you deserve to be his wife, like Rohini of the Moon? This is Nişadha, lord of the Kośalas, the restrainer of enemies, sprung from the family of Rṣabha Svāmin. Let him be acknowledged your king. This is the son of that very man, Nala by name, long-armed. Let him be dear to you, or Kubara here, Nala's younger brother.'
Then Davadanti placed the svayamvara-wreath around Nala's neck, like Lakṣmi placing it around Visņu's neck. Voices of Khecaras were heard in the sky, saying, 'It was well-chosen! Well-chosen!' when Nala was chosen by her. Prince Kṛṣṇarāja rose quickly, drawing his sword like another meteor, and reviled Nala. In vain did Davadanti throw this svayamvara-wreath on you! While I live, no one else is able to marry her. Therefore, release Bhima's daughter to us or take up a weapon. How will you be satisfied without conquering Kṛṣṇarāja? '
Astonished, Nala said: 'Villain, basest of warriors, why
116 342. Käma.

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do you resent it uselessly because you were not chosen by Davadanti? I have been chosen by Davadanti. So you desire another's wife, regardless of the sin. Nevertheless, you die, villain.' With these words, Nala drew his sword and whirled it in his hand, his brilliance unbearable like a fire, his lip trembling with anger. At once the armies of both Nala and Krsnaraja put on their armor and took up weapons that penetrated vulnerable places.
Davadanti thought: Alas! I am the cause of the strife that has arisen. Why is my merit lost? If I am worthy, mother messenger-deity, let Nala be victorious. Let there be peace between the two armies.' After these words, Davadanti picked up a pitcher of water and threw three jets of water (on them) in order to stop the evil. Kṛṣṇarāja, his head struck by the mass of water, became at once deprived of brilliance like charcoal that has been extinguished. Then through the power of the messenger-deity the sword fell from King Kṛṣṇa's hand, like a ripe leaf from a tree. His power destroyed, like a snake without poison, Krsna thought:
6
Nala is no ordinary man. I reviled him without reflection. He is entitled to obeisance.' With these reflections, Kṛṣṇa bowed at Nala's feet like a messenger who had come on a mission. His hands placed to his forehead, humble, he said, 'This transgression of a fool was committed without reflection. Pardon me, master.' Nala honored Kṛṣṇa and dismissed him submissive. Bhima considered that his daughter had merit because of his son-in-law's virtues.
After Bhima had entertained and dismissed each of the other kings, he arranged the marriage-festival of Nala and Davadanti. When the marriage-festival had taken place, King Bhima gave Nala horses, elephants, et cetera suitable to his own position at the releasing of their hands. The newlymarried bride and groom, wearing marriage-ribbons (on the wrist),117 auspicious songs being sung by old women of the
117 368. See above, n. 101.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 103 family, worshipped the shrine in the house. The kings Bhima and Nişadha had their ribbons untied with a great ceremony. Then Bhima entertained Nişadha and his son devotedly and dismissed them; and followed some distance. For that is the custom.
When Davadanti was leaving to follow her husband, her mother instructed her: 'Do not abandon your husband even in calamity, as if you were his shadow, daughter.' When Davadanti had taken leave of her parents and had come, Nala had her get into the chariot and seated her in his lap. Then as the Lord of Kośalā travels to Kośalā, the earth is sprinkled with the elephants' ichor like oily musk. The earth, trampled by the horses and donkeys, sounded like a cymbal; and the roads were streaked everywhere by the tracks of the carts. The earth was made invisible by the foot-saldiers marching in a solid array; and the trees on the roads were stripped of their leaves by the camels. The ponds became nothing but mud, their water drunk by the soldiers; and a second earth, as it were, was made in the air by the dust stirred up by the army.
While Nişadha was going along, the sun set and the universe was filled with darkness like an ant-hill with water. Nişadha did not stop, eager for a sight of his city. Who does not have a very strong desire to go to his own place? Neither dry land nor water, neither hollow nor tree, nor anything could be seen in the darkness which was like one umbrella.
"When Nala had seen the army reduced to a state of having four senses, their vision obstructed by darkness, he said to Davadanti who was lying in his lap: 'Wake up for a moment, queen. The army is oppressed by darkness. Display the son of your tilaka, glorious lady.' Davadanti arose and uncovered her forehead and her tilaka shone very bright, a garuda to the serpent of darkness. Then the whole army began to advance unhindered. Verily people, though alive, are 'like corpses, if they are without vision.
Nala saw ahead a muni standing in pratimā, sipped by bees like a lotus-bed. He said to his father: 'Master, let us

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see and pay homage to the great sage and gather the opportune fruit of the road. This man, standing in kayotsarga, was rubbed by some rutting elephant that wished to scratch its cheek, as if he were a tree. Now he endures a great trial, stung by bees because of the fragrance of the ichor impregnated by the rubbing of the cheek. He was not shaken from meditation even by the rutting elephant, firm-footed like a mountain. He has been seen on the way because of merit.'
Niṣadha, with manifest faith, and his son and retinue at once waited on the sage like a most sacred person who had been found. When Nala and his wife, Niṣadha, and Kūbara and the others had bowed to him, praised him in verses, and made him free from affliction,118 they went on.
When they had reached the environs of Kośalā, Nala said,This is our city, queen, adorned with temples of the Jinas.' Then Davadanti, her head erect, felt great eagerness for a sight of the shrines, like a peahen for the sight of a rain-cloud. She said, 'I am fortunate, by whom Nala was secured as a husband. I shall worship these shrines daily.' The king entered his own city, which was engaged in auspicious practices, with arches, et cetera everywhere, on an auspicious day.
Nala and Davadanti, occupying themselves as they liked, sometimes engaged in water-sports, like swans. Sometimes they experienced the pleasure of swinging in swings, their chests with arms that were separate but moved together. Sometimes they filled each other's braids of hair arranged in various ways with very fragrant flowers gathered by themselves. Sometimes they played at a gambling game calmly, skilful at checking (the other's men), releasing (his own), at gama and cara,1 ,119 with invincible spirit. Sometimes they
118 390. I.e., from the torment of the bees.
119 398. Gama and cara must be moves in a game played with dice and men. Bandha must be something like 'check' and mokşa escape from it. See III, n. 139 and JAOS 66 (1946), 260-262.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 105 played musical instruments, stringed instruments, 120 et cetera, in turn; and sometimes Nala had Davadanti dance in private. Thus Nala and Davadanti, inseparable day and night, passed some time with ever new amusements.
Nala as king (401–435) One day King Nişadha established Nala on the throne, Kūbara as heir-apparent, and took the vow himself. Nala guarded the people like his own family, happy at their happiness; unhappy at their unhappiness, always. No other king was able to conquer Nala endowed with intelligence and power, unrivaled in strength of arm.
One day Nala asked his hereditary vassals and others, Do I rule just the territory handed over by my father or more?' They said: “Nişadha enjoyed half of Bharata, less three parts. All of it is enjoyed by you. It is fitting for the son to be superior to the father. However, two hundred yojanas from here in the city Takşaśilā, Kadamba is king there and he does not acknowledge your command. He alone, ill-disposed, attains the glory of a spot on you, the moon of the wonderful glory of victory over half of Bharata. Disregarded like a trifling ailment by you from carelessness, having reached prosperity at will, he has reached a stage of being hard to subdue. If your mind has been made harsh with anger, long-armed one, doubtless he will be crushed by you like a water-jar dropped from a mountain. First, having instructed a messenger, let him, arrogant, be enlightened in regard to submission and tribute; and after that he can do as he likes.'
After this advice, Naişadhi sent a messenger with instructions, who was a mountain of firmness, accompanied by a numerous retinue of soldiers. The messenger went quickly, haughty like Garutmat, and, not putting to shame his own master, declared to King Kadamba;
120 399. See I, n. 77. 14 N

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'Serve my master, Nala, a forest-fire to a forest of enemies. (By so doing) prosper very much. Do not destroy your own splendor. I tell you what is to your own advantage, just as if I were supervised by your family-gods. Serve Nala. Reflect. Do not make a mistake.'
106
Biting his lower lip with his teeth, like Rāhu a digit of the moon, Kadamba, not knowing his own advantage like a child, said: Is Nala a fool or insane, or asleep from wind ?121 For who does not know me, a boar for the grass 122 of enemies? Are there no family-ministers at your court by whom Naiṣadhi, stupid, was prevented from insulting me? Therefore go, messenger! If your lord is weary of his kingdom, let him be prepared. For I am his battle-guest.'
The messenger went and reported Kadamba's speech, which was harsh from arrogance, to Nala, powerful. Then Naişadhi marched against the lord of Takṣaśilā, a mountain of arrogance, with full equipment. Nala invested all Takṣaśilā with an army, making a second wall, as it were, with elephants in close array. Kadamba put on armor and went outside with his army. For a lion can not endure for another one to approach the entrance of his den. The soldiers, their eyes red with anger, fought with each other, with pavilions made in the air by arrow against arrow, with cruel brilliance.
6
Nala said to Kadamba: Why should the elephants, et cetera be killed? Let us, who are enemies, fight in single combat.' Then Nala and Kadamba, like living mountains, fought in the best single combats, wrestling, et cetera. Kadamba, blind with arrogance, was defeated by Nala, victorious, in every kind of fight that he demanded from Nala. The warrior's conduct has been possessed in equal degree by me, but I have been brought to the point of death by powerful Nala. So, let me not die like a moth. I shall flee from him
6
121 416. I.e., from an excess of the windy humor..
122 416
boar. '

'Grass-eater' (mustaḍa) is one of the words for hog,'

'wild

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VASUDEVA'S MARRIAGE WITH KANAKAVATÍ 107 and take the vow. Even flight is better, the result of which is spotless.'
Reflecting thus, Kadamba fled. Disgusted with existence, he took the vow and stood in statuesque posture. When Nala saw that Kadamba had taken the vow, he said: “I am defeated, Devoted to another world, do not abandon (this) world. You have the appearance of a conqueror.'
The great muni, Kadamba, observing the great vows, resolute, made no reply to Nala. For what is a king to a man without desires ? Nala, having praised Kadamba, shaking his head at his strength of character, installed his (Kadamba's) son, Jayasakti, on the throne. Then the induction of King Nala, victorious like Vișnu, into the lordship of half of Bharata was made by all the kings. All the kings, skilled in devotion, gave presents to the lord of Kośala who wished to go to Kośalā. His power celebrated in song by the Khecaris also, sporting with Bhaimi, Nala ruled the earth for a long time.
Loss of the kingdom (436-469)
Kūbara, the firebrand of his family, desiring the kingdom, searched for a trick against Nala, like a female demon against a good man. Nala had always been devoted to gambling, although well-behaved. Even the moon has a spot. Where is the jewel without a flaw? With the thought, “I shall win this country,' hard-hearted Kūbara enticed Nala into playing with dice all the time. They played a great deal of time at gambling with dice and the winnings of both advanced like the knot of a damaru. 123
One day Nala, though expert in gama, cara, bandha, mokşa, bewildered by fate, was not able to defeat Kūbara. The dice, even though wishing to do so, did not fall favorably to Nala and cruel Kūbara took his men again and again.
123 439. The damaruka is a small drum shaped like an hour-glass, with a string at the center with a knot in its end. When the drum is shaken, the knot strikes the ends of the drum alternately.

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Nala lost villages, poor towns, towns with earthen walls, et cetera gradually and he was being deprived of his wealth like a pool of its water in summer.
All the people were depressed when Nala did not stop gambling but Kubara rejoiced exceedingly at his wish being fulfilled. Devoted to Nala, the people began to say 'Ha! Ha!' and Davadanti, hearing this lamentation, went there. She said: 'Lord, beg you, favor me. Stop gambling. The dice are hostile to you, like enemies. Wise men make use of gambling like visiting a courtesan, merely for sport, lord, but not to blind themselves in this way. Give a choice kingdom to Kūbara, your younger brother, yourself. Do not cause criticism of yourself by people saying, "(His) wealth was taken away by force." For your land, which was won by hundreds of battles, to be lost by gambling grieves me exceedingly, Your Majesty, like a needle that has entered my ear."
Nala did not hear her speech nor even see her, like an elephant that has reached the tenth stage of rutting.124 Scorned completely by her husband, weeping, Davadanti said to the family-ministers and others: 'Stop Nala from gambling.' Their speech, also, did not have the slightest effect on Nala, just like an herb on one struck by lightning. Nala became a fire, no less. His kingdom having been lost in gambling, he lost his harem, even including Davadanti. When all his property had been lost, Nala took all his ornaments, et cetera, from his person, like one who intends to become a mendicant. Then Kübara said to Nala: Do not stay here. Leave my country. The kingdom was given to you by our father; it has been given to me by dice.' Saying to him, 'Wealth is not far away for the powerful. Do not be arrogant,' Nala then set forth, taking no property except an upper garment. To Bhaimi clinging to Nala, Kubara said in a terrible. voice: 'I won you at gambling. Do not go. Ornament my 124 449. I can find nothing on 10 stages of rutting. Seven stages are frequently described. See I, n. 359 and Edgerton, The Elephant-Lore of the Hindus, pp. 32, 82-85.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 109 harem.' Then the ministers and others said to hard-hearted Kūbara: 'Bhaimi, a virtuous wife, does not touch even the shadow of another man. Do not put her in the harem. For the wife of an elder brother is like a mother. Even the children recite: “ The elder brother is the same as a father.” If you do so by force, then Bhima's daughter, a virtuous woman, will reduce you to ashes. Nothing is difficult for virtuous women. Do not consent to such an unworthy thing by angering this good wife, but on the contrary encourage her to follow her husband. There is no question of your giving villages, walled towns, et cetera to Nala. So give him a chariot with a charioteer and provisions.125 Thus addressed, Kūbara dismissed Bhaimi with Nala and gave them a chariot with provisions and a charioteer.
Nala said: "What desire for a chariot have I, by whom the wealth gained by conquest of half of Bharata was abandoned in play?' The ministers, servitors for a long time, said to Nala: "We would follow you, but Kūbara prevents. Your younger brother has received the kingdom from you. He must not be abandoned by us. He, who in this family is king, must be served by us. For that is the custom. Since we are not able to go with you, long-armed one, Davadanti alone is now your wife, minister, friend, and footman. How will you lead Bhima's daughter, whose body is as delicate as the sirīşa, by whom a good wife's conduct is promised, on the road on foot? How will she touch the road, with grains of sand blazing with heat of the sun, with her feet resembling the inside of a lotus ? So, take the chariot, lord. Please favor us. Get into it with the queen. The road is safe. Good luck to you. °
Begged by the ministers again and again in this way, Nala got into the chariot with Davadanti and departed. When the women of the town saw Davadanti with one garment, as if ready for a bath, they wept, their bodices soiled by their tears. Going through the city Nala saw a pillar five hundred
125 461. Cf. IV, p. 219 and n. 153.

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cubits high, resembling the post of the elephants of the quarters. As if he did not know any pain from the loss of the kingdom, Nala lifted it up easily from curiosity, like an elephant lifting a plantain tree. Again Nala set the pillar in the same place, as if teaching a kingly practice named, ' Digging up and resetting.'126
When the townspeople saw that, they said: 'Oh ! Nala has great strength. Even though he is strong, he has troubles. Surely fate is the reason. In the past when he was playing with Kubara in the garden Naga, a great sage came, a depository of the jewels of knowledge.
He declared: Nala will be lord of the southern half of Bharata from the power of a gift of milk to a muni in a former birth. Whoever shall move a pillar five hundred cubits high in the center of the city, will certainly be lord of half of Bharata." The two things agree that Nala became lord of Bharata and that he moved the pillar, which was seen by our own eyes. But what he said, "While Nala lives, no one else will be king of Kośala," has turned out to be a contradiction. Or rather, his speech will be true with proof (already) seen. Who knows whether or not Kubara will rejoice or whether Nala will be king here again sometime? May the merit of Nala of good fame increase in every way.'
Hearing the people talk to this effect, Nala abandoned the city Kośala, his chariot bathed. in tears by Davadanti weeping. Naiṣadhi said to his wife, 'Where are we going now, queen? For the course of intelligent persons is not without reference to some place.'
CC
Vaidarbhi said, her mind sharp as the tip of darbha-grass: 'Majesty, go to Kundina. There favor my father by becoming his guest.' Instructed accordingly by Nala, the charioteer, a receptacle of devotion, urging the horses, entered the country adorned by Kundina. Nala arrived at a forest with mountaincaves terrible with the roars of tigers, cruel with serpents,
126 474. I have not located this elsewhere.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 111 crowded with hundreds of wild animals, filled with Bhillas who were hunters, its surface uneven with tusks of forestelephants killed by lions, the play-ground of Yama, as it were.
Going ahead he saw Bhillas with bows drawn to their ears, cruel, resembling messengers of Yama, approaching. Some of the Bhillas danced, as if engaged in a drinking-party; some played a horn, resembling elephants with one tusk; some made a confused noise, like dancers on a stage, et cetera; some rained arrows, like clouds streams of water; others slapped their hands, like wrestlers in combat;127 all together surrounded Nala, like dogs an elephant. Quickly Naişadhi descended from the chariot, drew his sword from its scabbard, and made its blade dance in his fist like a dancer on a stage. Bhīma's daughter also left the chariot, took Nala by the arm, and said: "What is this challenge on your part to these people, like that of a lion to hares? Naişadhi's sword, the abode of the Sri of victory over half of Bharata, will be shamed by being employed against these cattle.'
After saying this, Bhīma's daughter gave menacing shouts repeatedly, like a sorceress in a circle, 128 to accomplish her wishes. These menacing shouts given by Bhaimi became sharp iron needles, when they entered the Bhillas' ears, by her power. All the Bhillas fled in every direction and they (Nala and Davadanti) went far from their chariot, while pursuing them.
Now their chariot was seized by other Bhillas. What can heroism do when fate follows a crooked course? Nala took Bhaimi by the hand, recalling the handtaking festival (at the marriage-ceremony), and wandered in this terrible forest. Vaidarbhi made the ground of the forest marked with cochineal, as it were, by the drops of blood dripping from her feet pierced by darbha grass. Formerly Bhaimi's head was
127 492. A form of challenge still in use. Cf. I, p. 125 and n. 164. 128 496. Cf. I, n. 186.

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CHAPTER THREE bound by a tiara;129 but then Nala bound her feet by tearing up his own garment. Nala fanned Bhima's daughter, who sat exhausted under a tree, with a fan made from the end of his garment. Nala made quickly a cup from leaves of the palāśa and gave a drink of water to her, like a thirsty maina in a cage.
Bhima's daughter asked him: 'How big, now, is this forest? My heart trembles as if to break in two here.' Nala replied: This forest lasts for a hundred yojanas, dear. We have covered just five yojanas. Take courage.' While they were proceeding in the forest, talking to this effect, the sun set, as if emphasizing the impermanence of prosperity.
Nala gathered aśoka blossoms, stripped them of stalks and, intelligent, made a couch for Davadanti. He said to his wife: 'Lie down and adorn the couch. Give a chance to sleep. It is a friend for forgetting pain.' Bhaimi said: 'King, I think there is a village not far from here to the west. Listen to the lowing of the cows. Going on a little, we shall go to this village and pass the night comfortably asleep there.' Nala said: 'Timid lady, that is a hermitage of ascetics. They, wrong-believers, are always associated with unfavorable consequences. For right belief is spoiled just by meeting (Brāhman) ascetics, like good milk by vinegar, slenderwaisted lady. Sleep comfortably here. Do not think of them. I shall be your guard like the chamberlain himself.'
Remembering his wife's cotton covering, Nala threw half of his upper garment on the couch of blossoms. After homage to the god, the Arhat, and recalling the formula to the five, 130 Vaidarbhi lay there like a hansi on the bank of the Gangā. When Vaidarbhi's eyes were sealed in sleep, Kośalā's lord felt anxiety like a whirlpool in the ocean of calamity.
129 502. With a double meaning of pațțabandha as tiara' and a bandage of cloth.'
130 516. The 5 Parameşthins. See I, n. 71. It is usually called simply * namaskāra.

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'They are the basest of men who take refuge with their father-in-law. How can Nala go to the house of Davadanti's father? Therefore, making my heart adamant, deserting my wife, assuming firmness, I shall go elsewhere at random like a poor man. From the power of her virtue no calamity will happen to Bhaimi. For the virtue of good women is an eternal charm for the protection of their bodies.'
With these thoughts the king drew his knife and cut off half his upper garment and wrote on Bhaimi's garment words in his blood: The road marked by a banyan tree goes in the direction of the Vidarbhas. The road to the left of it goes to the Kośalas. By one or the other go to the house of your father or father-in-law, lady pure in heart. But I can not endure to stay anywhere, discerning lady.'
After writing these words, weeping soundlessly, Nala began to go forward with a secret step like a thief. Nala went ahead, with his head turned, looking at his wife asleep, until he could not see her. He thought: If a tiger or a lion, thin from hunger, should eat her, young, unprotected, lying in the forest, what to do? Keeping her in sight, I shall guard her during the night. At dawn she can go on the road she prefers of the two roads I described.'
Retracing his steps like a man who has dropped something, after seeing his wife resting on the ground, Nala again considered: Davadanti, with one garment alone, sleeps on the road. Alas for Nala's harem that never sees the sun in such a state! Alas! as the evil result of my actions this wellborn woman has reached such an unfortunate state. What shall I, hopeless, do? Even with me present as a companion, she lies on the ground like a crazed person, like an unprotected person, she who had the best couch. Still Nala lives. Deserted by me, alone, when awakened, the fair-eyed woman will die as if in rivalry with me, though I am (in fact) alive. I can not endure going elsewhere after deceiving her, devoted (to me). Let there be either life or death with her. Or rather, I, like a hell-inhabitant, shall be a vessel of many woes
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CHAPTER THREE in this forest which resembles hell. So let me be alone. The fair-eyed woman, following the instructions I wrote on her garment, going herself to the house of her own people, will live comfortably.'
With this determination Naişadhi passed the night and at daybreak withdrew from his wife with hasty step.
In the last part of the night with a gentle dawn-breeze fragrant from blooming lotuses, Davadanti saw a dream as follows: 'After climbing a mango tree with fruit, flowers, leaves, I ate its fruit, listening to the humming of bees. Suddenly the tree was uprooted by a forest-elephant and I fell to the ground like a bird's-egg.' Bhaimi awoke then and, not seeing Nala before her, looked everywhere, like a doe lost from the herd.
She thought: ‘An unavoidable calamity has happened since my husband has left me unprotected in the forest. Or has my husband gone to some lake at dawn to bring water for washing the face? Or has Nala been led away for dalliance by some Khecari who importuned him constantly, eager at sight of his beauty? I think he, playing for some time, has remained, defeated by her in a wager made on his staying, since he does not come now. The trees, the mountains, the forest, the earth-only lotus-eyed Nala I do not see.' So exhausted by anxiety, she looked and looked in all directions and, not seeing her husband, she thought about her dream: * The mango was King Nala; the fruit, flowers, et cetera, were the kingdom; the enjoyment of the fruit was the pleasures of the kingdom; the bees were my attendants; the uprooting of the mango tree by the forest-elephant-my husband was banished from his kingdom by fate, having uprooted him; my falling from the tree-I have been separated from Nala. Indeed, according to the dream, the sight of Nala will be hard to attain.'
After she had decided on the meaning of the dream, she, intelligent, thought: 'Two things have happened to me. I have neither kingdom nor husband.' The starry-eyed woman

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lamented very loud at the top of her voice. Whence is there any fortitude of women who have fallen upon an evil fate? 'Oh! Husband, why have you deserted me? Was I a burden to you? For a snake's own skin surely is not a burden to the snake. Or have you hidden somewhere in a thicket of creepers for a joke? Show yourself. For a joke does not give pleasure for a long time. I beg you-be gracious to me, goddesses of the forest. Show me my husband or the road purified by him. Earth, open in two like a ripe melon. I shall enter the chasm given by you and attain rest.
With these lamentations Bhaimi, weeping, watered the forest-trees with her tears like a canal with its water. She did not have a moment's rest without Nala on water or on dry land, in shade or in the sun, as if suffering from fever. As she was roaming in the forest, she saw and read the words on the border of her garment, her lotus-eyes blooming with joy. She thought: 'I surely am the hańsi to the full pool of his heart. Otherwise, how could I be the abode of the favor of his commands? I think a husband's command is superior to a guru's command. The people here (will be) entirely harmless to me executing his command. So I shall go to my father's house, the source of comfortable living. Without the husband his house is only a source of humiliation to women. Even with my husband I would like to go to my father's house. Now especially, I shall go to it, obedient to my husband's command. '
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With these thoughts Bhaimi began to advance on the road with the banyan tree, seeing Nala's words like Nala standing at her side. Tigers with open mouths, even though they had got up to eat her, were not able to go near her like a fire. Serpents could not approach her like a snake-charm embodied, not even rising from the ant-hill as she went along hastily. Elephants, though attacking their own shadows with their tusks with the idea they were other elephants, though rutting, went far from her like a lioness. No other calamities happened to her on the road. Everywhere there is good fortune of women

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CHAPTÉR THREE who are devoted to their husbands.
With her hair disheveled like a Pulinda woman;131 stained with the water of perspiration, as if she had recently bathed her whole body; with blood dripping from contacts with thorny trees such as the acacia and jujube, like an olibanum wet with its running resin; having another skin, as it were, of dust acquired from the road; going fast, fast, like a cow-elephant terrified by a forest-fire, she saw a caravan camped on the road, crowded with carts, et cetera, magnificent as a king's camp. .
She thought: “ If I meet a caravan, it would be a boat on the sea of the forest because of my wealth of merit.' Just as she was feeling safe, bandits surrounded the caravan on all sides, like asuras an army of gods. When the members of the caravan saw the army of thieves approaching like a plague consisting of thieves, they were terrified. For fear is easily experienced by the wealthy.
Nala's wife, like a household-deity said: 'Listen, people of the caravan! Do not be afraid ! Do not be afraid !' She addressed the thieves: 'Evil-minded villains, go! This caravan is under my protection. You will experience a calamity.' The robbers paid no attention to Davadanti saying this, as if she were crazy or possessed by a demon. Then the daughter of the king of Kuņdina uttered menacing shouts destroying the insolence of the thieves for the sake of the caravan. The bandits fled when shouts, by which the forest was deafened, were heard, like crows at the sound of a bow.
'She is some goddess, surely, attracted by our merit. She protected us from the robbers,' the people of the caravan said. The leader of the caravan bowed to her like a mother with devotion and asked, “Why do you wander here in the forest? Who are you?' Bhaimi tearfully told her whole story beginning with Nala's gambling to the caravan-leader like a brother. The caravan-leader said, “You are deserving of honor from me because you are the wife of long-armed King Nala. Today
131 568. Pulinda is the name of a barbarous tribe.

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I am happy. We have been won by your aid in protection from the robbers. So purify my camp, that a little may be done for you. With these words the caravan-leader led Bhaimi to his own tent and made her rest, worshipping her like a goddess. Then the cloud rained an unbroken stream, spreading a loud thunder like a prologue to the play of the rainy season. The earth became everywhere like a garden with canals because of the streams of water flowing without interruptions here and there. The earth nearby seemed to be made of playing flutes and drums from the croaks of the frogs from the natural pools filled with water. Everywhere in the forest the mud, fulfilling the pregnancy-whims of the sows, created boots on the feet of travelers. For three nights there was heavy rain without interruption. Bhaimi stayed there comfortably as if she had reached her father's house.
When the cloud had stopped raining, Davadanti, virtuous, left the caravan and again went on alone as before. As Bhima's daughter, a faithful wife, had engaged in fasts of one day, et cetera from the day of Nala's banishment, she traveled the road slowly, slowly. She saw a Rakṣas with tawny hair like a peak with a forest-fire burning, his mouth terrible with the flame of his tongue like a cruel snake, with hands cruel as knives, with emaciated feet as long as palm trees, black as the darkness of amāvāsyā as if made of collyrum, wearing a tigerskin as a garment, terrible even to the terrible, like a son of Yama (Pitṛpati).
•
The Rākṣasa said: After a long time food is at hand for me lean-bellied from hunger. I shall eat you quickly. Though terrified, Nala's wife gathered resolution and said: 'Hear my story and do as you please. Certainly every one born must die. Let the one whose purpose is unaccomplished be afraid of death. But there is no fear of death on my part, a devout Jain from birth, my purpose accomplished. Do not touch another man's wife. Even if you touch me, you will have no pleasure in it because of my curse, fool. I am such a person. Consider for a moment.
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CHAPTÉR THREE Delighted by Vaidarbhi's courage the Rākşasa said, 'Fair lady, I am satisfied. What can I do to help you?' She said, * If you are satisfied, demon Rākşasa, I ask you, tell me when I shall join my husband.' Knowing by clairvoyance, the Rākşasa told her: ' At the end of twelve years from the day of banishment, illustrious lady, King Nala will come himself and meet you living in your father's house. Now take courage. Fair lady, if you say so, I shall take you in half a second to your father's house. Do not exhaust yourself on the road.' She said: 'I am satisfied by the prediction of Nala's coming. I can not go with another man. Good luck to you. Go!' After showing his own brilliant form, he flew up in the air instantly like a mass of lightning.
After she knew that her husband's banishment would last for twelve years, she made various vows, shoots of the tree of virtuous wifehood, such as: 'Until Nala is united with me, I will not use red garments, betel, ornaments, ointment, and luxurious food.132 Bhaimi reached a cave in the mountain and, devoid of fear, prepared to spend the rainy season right there. She herself made a clay image of śāntinātha and set it up in a corner of the cave as well as in her own spotless mind. Bhīma's daughter brought flowers she had gathered herself and worshipped the statue of the sixteenth Arhat three times a day. At the end of the fasts, the one-day fast, et cetera, a devout laywoman, she broke her fast with pure fruit without seeds, knowing (what was permissible).
The caravan-leader, not seeing Nala's wife in the caravan, went after her, thinking, 'I hope she is safe.' The caravan-leader reached the cave and saw Davadanti worshipping the Arhat's image with concentration. When he saw that Bhaimi was safe, the caravan-leader bowed joyfully and sat down on the ground, his eyes wide open from astonishment. Bhaimi completed the Arhat's pūjā and conversed with the
132 608. Viksti-wine, meat, honey, and butter. Pravac. p. 58, com. to 246.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 119 caravan-leader and made inquiries about his welfare in a nectar-sweet voice.
Some ascetics, who lived near and had heard her words, went there in haste and stood with ears pricked up, like deer. The cloud began to rain, beating the earth everywhere with streams of water like spades, hard to bear. They cried out, "We are being killed by these streams of water like arrows. Where can we go? Where can this water be avoided?'
Seeing these ascetics running away like wild animals, Bhaimi said, “Do not fear! Do not fear!' in a loud voice. After making a trench in a circle around them, the daughter of Kundina's king, the best of virtuous wives, declared firmly in a charming voice: “ If I am a virtuous wife; if I am devoted to the Arhat; if I am honest, may the clouds rain elsewhere than inside this trench.' At that very time by the power of virtue of Bhaimi's daughter the water did not fall inside the trench, as if an umbrella were held over it. Soon the mountain shone everywhere washed by the water, spotless, like a dark-bodied elephant bathed in a river. The mountain-caves became entirely filled with water, while the cloud was raining, like works of merit 133 of the Sri of water. Seeing that, they all thought, ' She is surely some goddess. No human has such a form, nor such power.'
Pure-minded Vasanta, the caravan-leader, asked her, Mistress, tell who is this god you worship?' Bhaimi explained: “O caravan-leader, this god is the Arhat, Supreme Lord, Lord of Three Worlds, a wishing-tree for the prayers of living beings. Worshipping him, I stay here without fear. By his power tigers, et cetera here have no power over me.'
After explaining the true nature of the Arhat, Vaidarbhi taught the Arhats' dharma, non-injury et cetera, to Vasanta, the caravan-leader. Vasanta accepted the dharma taught by her and said joyfully, 'By good fortune you, a cow of plenty
133 625. Such as digging a well.

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for dharma, have been seen. The ascetics also accepted that dharma, consisting of knowledge of what is to be rejected, what is to be accepted, as if it were sewn in their minds, because of her speech. Imbued with her dharma, they blamed their own (Brahman) ascetic-dharma. Whom does vinegar please when he has obtained a drink of milk?
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The caravan-leader Vasanta founded a city on that very place, resembling the city of Purandara, which is not abandoned by the wealthy. Because five hundred ascetics were enlightened here the city was called everywhere Tāpasapura. Knowing his own advantage, making his own wealth fruitful, the caravan-leader built a shrine to Sri Santinātha in that city. The caravan-leader, all the ascetics, the whole people, passed the time, devoted to the Arhats' dharma.
One day at night Nala's wife saw on the mountain-peak a light compared with which the sun was like a spark. Bhaimi saw gods, asuras, and Vidyadharas flying up and down like birds. Awakened by the noise of their cries, 'Hail! Hail!' the merchants and ascetics watched, their faces upturned from astonishment. Vaidarbhi with the merchants and ascetics climbed the mountain which had the form of a staff between heaven and earth. They saw the omniscience-festival, undertaken by the gods, of Muni Sinhakeśarin whose omniscience had taken place there. After paying homage to the great muni together with the twelvefold avarta,134 they sat down at his feet, like travelers at the foot of a tree.
The muni's guru, Yaśobhadra Suri, came there then and, knowing that he was a kevalin, paid homage to him, and sat down before him. Svāmin Sinhakeśarin, an ocean with the water of compassion, delivered a sermon which penetrated the vulnerable spots of non-dharma.
134 643. Avarta is a form of homage in which the devoté recites a sūtra, at six points in which he touches the feet of the guru if present. The sūtra is repeated, so making twelve ävartas. It must be done daily by sadhus, but the
66
guru" need not be an individual, present in person. In that case the devoté touches the ground. Pañcaprati., Suguruvandanasūtra, pp. 72 ff.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI Sermon (646-647)
'Look you! A human birth is very hard to attain for living beings wandering in existence. After obtaining it, action must be fruitful, like a self-sown tree. You, intelligent, should take the fruit of a human birth, the dharma of the Arhats, whose fundamental principle is compassion to living beings and which offers emancipation.'
After he had described the pure dharma, nectar to the ears of the listeners, the sage said to the (Brahman) abbot, to destroy his doubt: The dharma which was taught you by Davadanti, it is the same as this. She speaks as a traveler on the road of the Arhats' dharma, not otherwise. Virtuous, a follower of the Arhats from birth, she showed you proof. At that time when the cloud was raining, it was kept away from the trench-line by her. Because of her virtue and devotion to the Arhats, even gods were always near her and she had good fortune even in the forest. In the past the caravan of the caravan-leader was protected from thieves by her merely by a shout. What power in the future?'
At that time a god came there, very magnificent. He paid homage to the kevalin and said to Bhaimi, his voice not terrifying: 'Mistress, I was a disciple, Karpara, of the abbot in this hermitage and I was unequaled in sharpness of penance. The ascetics in the hermitage did not honor me even when I accomplished the penance of five fires and did not even commend me in words. Then I left the hermitage from pride and quickly went elsewhere, possessed by the demon of anger. Walking fast at night in dense darkness I fell into a mountaincave like an elephant into a pit.
Then as I fell on mountain-crags, all my teeth were broken into a thousand pieces, like old oyster-shells. I stayed in that condition for seven days, injured by the fall on the crags. The ascetics did not even talk about me, like a bad dream. On the contrary, when I had left the place, like a snake a house, there was great happiness on the part of the ascetics. On my part,
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CHAPTER THREE there appeared anger connected with pain, resembling a blazing fire, against these ascetics. I died, blazing with anger, evil-minded.
I became a poisonous serpent in this same forest of the ascetics. One day I approached you to bite, expanding my hood, and you recited the namaskāra which was an obstacle to my course. I was held by the syllables of the namaskāra, which fell within my hearing suddenly, like a pair of tongs and I was not able to go near (you). I entered a cave again, my power destroyed, and, staying there, kept alive by eating living creatures, frogs, et cetera.
One day when it was raining, I heard this dharma being taught by you, o advanced laywoman, to these ascetics: “Whoever injures living creatures incurs pain, wandering unceasingly in this worldly existence, like a traveler in a desert.” Hearing that, I reflected, “I am a serpent, wicked, always engaged in injury to living creatures. What will be my fate?” Again I reflected, “It is known to me by uha and apoha135 that these ascetics have been seen by me somewhere.” Then this spotless memory of my former births arose and I remembered past births like something that happened yesterday. Then imperishable disgust with existence, like canal-water with high waves, rose in me and I observed a fast unto death by myself,
Then after death I became a god in Saudharma. For emancipation is not far away for those who have endured bodily austerities. I am a god, Kusumaprabha by name, enjoying the bliss of heaven in the palace, Kusumasamțddha, by your favor. If your teaching of dharma had not fallen on my ears then, what would have been the fate of me, a boar in the mud of sin ? Recognizing you, (my) benefactor, by clairvoyance, fair lady, I have come here to see you. Henceforth I am like a son of yours.'
After making himself known to Vaidarbhi, the god spoke
135 669. Two divisions of sense-knowledge. Oha is the desire to know more about something; apoha (=avāya) is finding out the facts. See I, n. 248 and HI, p. 339.

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VASUDEVA'S MARRIAGE WITH KANAKAVATÍ 123 to the ascetics, like brothers who had come from the village, in a gentle voice: “Sir ascetics, pardon my angry behavior in a former birth and guard the laymanship which you have assumed.' With these words, Kusumaprabha drew the snake's body from the mountain-cave, hung it on a toon tree, and said,
O people, whoever practices anger will become such a serpent as I, Karpara, was formerly, as a result of this anger."
First the abbot, possessing right-belief, attained extreme disgust with existence from the maturing of good fortune. Bowing to the kevalin, the head of the ascetics asked for the vow, the best fruit of the tree of disgust with existence. The kevalin said: “Yaśobhadra Sūri will give the vow. For he, rich in indifference, is my guru. Astonished, the abbot asked the muni again, 'Tell us, Blessed One, how you have taken the vow.' The kevalin said:
Sinhakeśarin (684–694) 'In the city Kośalā, Kübara, very powerful, King Nala's younger brother, rules. I am his son. King Keśarin, lord of the city Sangā, gave me his daughter, named Bandhumati. Commanded by my father, I went there, married her, and set out for my own city with the bride. As I went on the road, I saw this guru and several disciples stopped, like good fortune embodied. With great devotion I paid homage to the muni and listened to a sermon of his, a fountain of nectar to the ears. Questioned by me at the end of the sermon, “How long shall I live?' he employed upayoga 136 and said, “ Just five days."
Knowing death was near, then I was afraid and trembled. Fear of life is a great fear on the part of all creatures. The sūri said to me, “Do not be afraid, son. Undertake mendicancy. For being a mendicant for even one day surely offers a path to heaven.” After becoming a mendicant, P came here at his command and engaged in pure meditation.
136 689. Knowledge and perception. See I, n. 78.

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I reached omniscience by destruction of the destructive karmas.' 137 After telling this, Sinhakeśarin made obstruction of activity, destroyed the karma that prolongs existence,138 and attained emancipation. Then the kevalin's body was made the recipient of cremation by the gods, pure in heart, who had taken it to a holy place.
The pure-minded abbot, named Yathartha, adopted mendicancy at the feet of Sri Yaśobhadra Suri. Davadanti, her soul subdued, said to the sage, Blessed One, give me mendicancy, the mother of emancipation.' Yaśobhadra Sūri said, "Davadanti, now you must enjoy pleasures with Nala. You are not ready for the vow.'
When day had dawned, the sūri descended from the mountain and purified the city Tapasapura with his feet. After bowing to the shrine there, a teacher of the Arhats' dharma, an ocean of compassion, he caused the citizens to acquire right-belief.
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Bhaimi remained there, like a begging nun, in a cave for a house for seven years, engaged in pious meditation, her body and clothes soiled. One day a traveler told her, 'Today I saw your husband in such and such a place, Davadanti.' When the nectar of that speech was drunk, Davadanti's body expanded then with hair erect from joy. For that is a sign of affection. Thinking, Who is this that makes me expand?' Bhima's virtuous daughter ran after the sound like an arrow that strikes by sound. He, like a guarantee for drawing Bhima's daughter from the cave, went away after he had drawn her from the cave. She did not see the traveler; she abandoned the cave. In this way she lost both. For fate destroys the weak.
She happened upon a large forest and walked, stood, sat down, rested on the ground, lamented again and again, and cried from weariness. Considering, 'What shall I do? Where
137 692. Ghatikarma.
138 693. Upagrähikarma.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 225 shall I go?' She, knowing consideration, began to go to that same cave carefully. She was seen on the road by a Rākşasi whose cavernous mouth was wide open, like a goat by a wolf, and was addressed by the words, ' I shall eat you.' Bhaimi said: 'If my husband Nala, and no one else, is in my mind, by the power of that virtue, be hopeless, Rākşasi. If the omniscient, the Blessed One, free from the eighteen faults, 139 the Arhat alone is my god, be hopeless, Rākşasi. If the sādhus devoted to the eighteen kinds of chastity,140 free from desire, devoted to compassion, are my gurus, be hopeless, Rākşasi. If the dharma of the Arhats is clinging to my heart from birth, like cement, be hopeless, Rākşasī.' :. Hearing that, the Rākşasa-woman gave up her intention to eat her. For the words of virtuous wives are unerring like those of the very powerful. Thinking, 'She is no ordinary person, as her power is not deficient,' the Rākşasi bowed to her and disappeared instantly like one that has come in a dream. . Going ahead, Nala's wife saw a mountain-stream without water, full of sand in waves resembling water. As this was waterless like an empty garden-canal, and Davadanti was very thirsty, her palate dry, she said: “If my mind is filled with right-belief, let pure water with high waves be in this (stream) like the Gangā.' With these words she struck the surface of the ground with her heel and at once the river was provided with water, like a magic river. Bhaimi drank the water white as milk and sweet, as if it had come from a vein of the Ocean of Milk, as she liked, like a cow-elephant.
Then Vaidarbhi became wearied, walking, and sat down under a banyan, like a female Yakşa.141 Travelers from a caravan saw her seated thus, approached, and said, 'Who are you, lady? You look like a goddess to us.' She replied: 'I am a mortal and I live in the forest, lost from a caravan, I wish to go to Tāpasapura. Direct me on the road to it.'
139 710. See IV. n. 12; Abhi. 1.72-73 and com. 140 711. See I, p. 206 and n. 266. 141 720. The banyap is especially favored by the Yakşas as a dwelling.

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"
They said: Take the direction toward the setting sun. We are in a hurry and are not able to show you the road. After getting water, we shall go to our own caravan. It is here. If you go in it, we shall conduct you to some inhabited town.' She went with them to the caravan and the caravan-leader, Dhanadeva, compassionate, questioned her, Who are you? And why are you here?' Bhaimi said: I am a merchant's daughter. I left my father's house with my husband and during the night, while I was asleep, he abandoned me on the road. I was brought here by these men of yours like brothers. Take me, good sir, to some inhabited place.' The caravanleader said, 'I am going to Acalapura. You come, too, daughter. I shall take you like a flower.' With these words the caravan-leader, affectionate, seated her in the best carriage, like a daughter, and started quickly...
Then the crest-jewel of caravan-leaders camped the caravan in a mountain-arbor with a cascade with murmuring water. During the night Vaidarbhi, comfortable, happily sleeping, heard the namaskāra recited by some one in the caravan. She said to the leader: This man reciting the namaskāra is a coreligionist of mine. So I wish to see him with your permission.' To fulfil her wish the caravan-leader, like a father, took her to the shelter of the layman of the namaskāra. Bhaimi saw the layman, like a brother, performing caityavandanā,142 inside a tent, like tranquillity embodied. During the caityavandana, Bhaimi remained seated, her eyes full of tears, showing approval of the devout layman. Nala's wife saw the Arhat's image painted on canvas, dark as a cloud, being worshipped, and she paid homage to it. At the end of the caityavandana Bhaimi asked him who had given an auspicious greeting, 'Brother, of which Arhat is this the image?'
"
142 734. Caityavandana (or a) is a ritualistic performance. The worshipper must be in a proper spiritual state of mind, sit in a prescribed manner, and recite certain sutras, during which, at certain places, he makes añjali and other gestures of worship. For a detailed account, see the Lalitavistără.

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The layman said: 'Sister in religion, listen. This is the image of Malli, the future nineteenth, Arhat. Now hear, good lady, the reason why I worship the image of a future Arhat, the cause of good fortune to me.
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I am a merchant in Käñcipura, the crest-jewel of the girdle of the ocean. One day a muni came there, Dharmagupta, possessing omniscience. The muni stopped in the garden Rativallabha. After paying homage to him, I asked him, "In, what congregation will my emancipation take place?" He told me: In the congregation of the Arhat Mallinatha, you will be King Prasannacandra in Mithila, after falling from heaven. After obtaining the sight of Malli, the nineteenth Arhat, omniscience having arisen, you will attain emancipation." From that time I have had great devotion to Mallinatha. After painting her image on canvas, I worship it, pious lady.'
After he had told his own story the layman asked her, 'Tell me, a brother in religion, who you are, fair lady.' Dhanadeva, tearful, told the excellent layman the whole story told by her, the separation from her husband, et cetera. The layman, his cheek rested on his hand, his eyes moist with tears, penetrated by grief which, as it were, was not contained in 143 Vaidarbhi, said: 'Do not grieve. Such actions being told are a source of pain to you. This caravan-leader is your father; I am your brother. Be at ease.'
At dawn the caravan-leader reached Acalapura and set down Vaidarbhi. He himself went elsewhere. Thirsty, she entered a tank at the city-gate quickly and was noticed by water-carriers like a water-goddess in person. On the edge of the water her left foot was seized by a lizard. Of the unfortunate trouble follows trouble as if from friendship with them. She recited the namaskāra three times and by its power her foot was released by the lizard, like an object kept in the throat by a sorceress. After she had washed her face, hands, and feet and had drunk the charming water, she left the tank
143 747. This requires asammät to be taken as an adjective.

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CHAPTER THREE slowly, slowly, like a marāli. She, depressed, a jewel-box for the jewel of good conduct, sat on the bank of the tank, miserable, purifying the city by her glance.
Řtuparna was king there, like Garuda in strength and Candrayaśas, whose glory was brilliant as the moon, was his wife. The slave-girls of Candrayaśas went there to get water and engaged in sport with each other, their pitchers placed on their heads. The slave-girls saw her like a goddess that had fallen into misfortune. For a lotus, though mired in mud, is still a lotus. Astonished, seeing Bhaimi's beauty, they entered the tank slowly, slowly and left it slowly, slowly. They went and described her, how beautiful she was, to their mistress Candrayaśas, like a treasure that had been found.
Candrayaśas said to them, ‘Bring her here. She will be like a sister to my daughter Candravati.' They went quickly to the same vicinity of the tank and saw her facing the city, like Lakşmi. They said: 'In that city King ķtuparņa's queen, Candrayaśas, summons you respectfully. She says, “ You are my daughter, like Candravati.” So come, lady. Make an offering of a handful of water to your troubles. 144 If you remain here, distracted, you will experience misfortune, possessed by evil Vyantaras, et cetera who have used trickery.' So Davadanti, her heart softened by the speech of Candrayaśas, won over by affection for the state of being a daughter, set out. She was conducted to the palace by them bowed with respect, saying, ‘Mistress, you are the adopted daughter of our mistress.'
Candrayaśas was a full sister of Puşpadanti, Bhaimi's mother, but Bhima's daughter did not know, 'She is my mother's sister.' On the other hand, Candrayaśas knew, 'Davadanti is my niece,' but did not recognize her seen (only) as a child. However, the queen saw her even at a distance with the affection for a daughter. Surely the heart is the authority for deciding on what is loved or not loved:
144 763. As if at their funeral rites.

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Candrayaśas embraced Nala's wife closely, as if to remove by solicitude her physical exhaustion arising from fatigue. Shedding tears, Vaidarbhi paid homage to the queen's feet, as if offering a price for her affection by cleansing her feet.
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Questioned by Candrayaśas, Who are you? Bhima's daughter told the same story as she had told before to the caravan-leader. Candrayaśas said to Vaidarbhi, Good lady, do you thrive in my house with happiness, just like Candravati.'
One day Queen Candrayaśas said to her daughter Candravati: This sister of yours resembles my niece Davadanti. (But) such an arrival any place is not possible for her. For she is the wife of Nala, who is the lord of us even She (lives) at a distance of one hundred and forty-four yojanas. How could she come and whence would there be such misfortune to her?"
Daily Queen Candrayaśas gave gifts to suitable persons, the poor, the protectorless, et cetera, according to their pleasure, outside the city. One day Vaidarbhī said to her, 'I shall distribute charity here in case my husband should return in the guise of a beggar.' From that time Davadanti distributed charity together with Candrayaśas according to custom, enduring bodily austerities with hope for her husband. Daily Bhaimi questioned the beggars one by one, 'Have you seen a man of such an appearance?'
One day while she was in the dispensary, she saw a thief being led by guards who had bound him, with a drum being played in front. Bhima's daughter asked the guards, What crime was committed by him that it has such a punishment as the death-penalty?' 'He stole the jewel-case of Queen Candravati. For that deed he must die,' the guards replied. The thief bowed to Vaidarbhi and said: 'I have been seen by your eye. How can I experience death? Be a protection for me, lady.' Davadanti had the guards come near and said to the thief, 'Do not fear. Doubtless you will have good fortune with your life.'
With these words, Bhima's daughter made a declaration
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of virtue, 'If I am a virtuous woman, let his bonds fall completely apart.' After she had made such a declaration of virtue, she splashed the thief three times with the water from a pitcher and his bonds fell apart quickly.
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As a tumult, arose, King Ṛtuparna and his attendants came there, thinking, "What's this?' Astonished, wide-eyed, the petals of his lips shining with the beauty of his teeth, he said to Davadanti, moonlight to the night-lotus of his eye: Prevention of the law of fishes 145 is the duty of kings everywhere, so there is repression of the wicked and protection of the well-behaved, noble lady. A king, taking taxes from the earth, should protect it from the misdeeds of thieves, et cetera. Otherwise, he himself would be contaminated by the crime of the thieves, et cetera. So, daughter, if I do not punish that jewel-thief the people would strive fearlessly for stealing other people's property.
Bhaimi said: If a person dies, while I took on, what kind of compassion is there on my part, a laywoman, father? Let his crime be pardoned. He sought protection from me. Let his pain (punishment) be transferred to me, like a severe disease, father.' Then King Ṛtuparna released the robber at the importunity of his virtuous adopted daughter. As soon as he was released, the thief went to Bhima's daughter, saying, 'You are my mother, ' making tilakas on his forehead with the dust on the ground. Recalling her, day and night, who had conferred the benefit of the gift of life, the released robber paid homage to Bhaimi daily.
One day Nala's wife asked the best of thieves: 'Who are you? Where have you come from? Tell me fearlessly. ' He told: In the city Tapasapura I was a slave, named Pingala, of a very wealthy caravan-leader, Vasanta. Overcome by evil passions, I dug a tunnel into Vasanta's very house and stole the best part of his treasure. I escaped carrying the plunder, intent on saving my life; and I was robbed on the road by robbers.
145 790. That the strong devour the weak.

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How much enjoyment is there of the wicked? Coming here, I served King Ṛtuparna. What proud man would do service? Or (if he does), he should do it to the king.
As I was going into the palace with evil ideas, I saw Queen Candravati's jewel-case. At the sight of it my mind leaped with the desire to steal it like that of an evil-minded adulterer at the sight of another man's wife. Like a kite stealing a necklace,146 I stole the jewel-case. Arranging my upper .garment, so it reached to the front of my feet, I went away. I was observed by King Rtuparna, very clever, because of some thief-gestures. Nothing can escape detection on the part of the clever. I was bound instantly by the guards at the king's command and, as I was being led to execution, I saw you, noble lady. Crying out very loud, even from a distance, I attained you as a protection and was set free by you, like a goat that has come to be slaughtered.
Besides, when you, mistress, left Tāpasapura, Vasanta, like an elephant taken away from the Vindhya, ceased to eat. Enlightened by Yaśobhadra Suri and other people, he fasted for seven nights and ate on the eighth day. One day Vasanta, equal to Śrida in wealth, took much money as a present and went to see King Kubara. Satisfied with the present, King Kubara bestowed on him the kingdom of Tāpasapura, characterized by an umbrella, et cetera. After placing him in the rank of a vassal, the king, Nala's younger brother, gave him another name, Vasantaśrisekhara. Dismissed by Kubara, Vasanta went to Tāpasapura with a drum being beaten and ruled the kingdom. ' Bhaimi said: 'Friend, a bad deed has been committed. Become a mendicant. Expiate (it). 'The mother's command is authority,' Pingala said. Two ascetics came there in their wandering and were given alms free from fault by Vaidarbhi. Bhaimi said to the sages, Blessed Ones, if this man is suitable, favor him by giving him the vow. They said,' He is suitable.
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145 805. Kites are great thieves and will snatch things out of a person's hands.

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CHAPTER THREE Pingala asked for the vow and he was initiated at once by them, after conducting him to the temple.
One day the lord of Vidarbha heard that Nala had lost the glory of his kingdom in gambling and had been exiled by his younger brother, Kūbara; that he had taken Davadanti and entered the great forest and no one knew where he had gone and whether he was dead or alive. Puşpadanti wept very loud on hearing that from the king. For in misfortune tears are never far away from women.
Then a young Brāhman at court, Harimitra by name, clever in his master's orders, was deputed by the king to search for them. The boy, searching everywhere for Nala and Davadanti, went to Acalapura and entered the king's assembly. Candrayaśas asked him as he was seated before the king, ‘How do Puspadanti and her people fare?' He replied, “Always good fortutrefi Paspadanti is reported. The prosperity of Nala and Davadanti is questionable, mistress.' The boy, asked What do you say?' told the queen the story of Nala and Bhaimi, beginning with the gambling, very painful to hear. Then as Candrayaśas was weeping, all the court wept, rerraining from any happy conversation.
Seeing everyone miserable from grief, the boy, hungry, went to the alms-house with the intention of eating. For the alms-house is the wishing-gem for food. As he is seated there to eat, he recognizes Davadanti, the daughter of his mistress, superintending the dispensary. His hair erect from joy, pain 'from hunger forgotten, wide-eyed from delight, he worshipped Davadanti's feet and said: 'Queen, what is this condition of yours, like a plant in hot weather? Thank Heaven, you have been seen alive. Now there is happiness for all."
He got up quickly and delighted Queen Candrayaśas, saying, "Davadanti is in your alms-house.' Hearing that, Candrayaśas went swiftly to the alms-house and embraced Davadanti, like a marāli a lotus-plant. She said: 'Child, shame, shame, on me, that I did not recognize you, though you are distinguished by unique marks on your body ! . Why
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VASUDEVA'S MARRIAGE WITH KANÁKAVATT 133 did you deceive me, hiding yourself, blameless girl? If there is such a misfortune by fate, what shame is there in your mother's own family? Oh! My dear, has Nala been deserted by you or have you been deserted by him ? Surely you have been deserted by him. You, a devoted wife, would not desert him. If your husband fallen into misfortune were deserted by you, then surely the sun would rise in the west. Nala, why did you abandon her? Why did you not leave her at my side? To abandon a virtuous wife, is this suitable for your family? My dear, I shall take over your trouble. Do you put it down. Forgive my sin that I did not recognize you. But where is your tilaka, child, that was on your forehead from birth, a garuda for the snake of darkness, a sun for a black night?
With these words, she rubbed Bhaimi's forehead with moisture from her own lotus-mouth, smelling her head 147 again and again. Then Vaidarbhi's forehead-tilaka shone very brilliantly, like a piece of gold that had come out of a fire, like the sun burst from clouds. Then Queen Candrayaśas bathed Nala's wife with perfumed water, like a god's statue, with her own hands.' Then Bhaimi put on garments sent by Queen Candrayaśas, which were white, fine, as if made of the essence of moonlight. Then Queen Candrayaśas, delighted, took Bhima's daughter by the hand and, a pool of the water of delight, sat down near the king.
Then the sun set and the whole sky was filled with darkness that could not be separated by a needle, like a dish filled with collyrium. At that time pitch darkness did not enter the king's palace. It was halted by the brilliance of Bhaimi's tilaka, like a door-keeper. The king said to the queen, “The sun has set, surely. There is no lamp nor fire here. Why is there a light like daytime?' The queen showed the king Vaidarbhi's tilaka, present from birth, like a large pond with light for water. From curiosity the king covered the tilaka with his hand and his house at once became as dark as a mountain-cave. The king
147 841. A sign of affection

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CHAPTÉR THRÉE took away his hand again and, taking the place of a father, with great interest asked Bhaimi for her story, beginning with the loss of the kingdom. Her face downcast, weeping, Davadanti told the whole story, beginning with the gambling of Nala and Kūbara. The king wiped Bhaimi's eyes with his upper garment and said, ' Daughter, do not grieve. No one is stronger than fate.!
Just then a god descended from heaven to the council and, his hands joined respectfully, said to Bhima's daughter: 'Davadanti, I, the thief Pingalaka, took initiation at your order and went to Tāpasapura then in my wandering. I, resolute, stood in pratimā in a cemetery and a big fire started not far away, kindled by the fire of the funeral-pyres. Though burned by it, I did not fall from pious meditation but, after making ārādhanā, 148 reciting the namaskāra, I fell on the ground there and my body became fuel.
· After death I became a god, named Pingala. Then I knew by clairvoyance that I had been saved from execution by you and had been made to take mendicancy. By its power I became a god. If you had ignored me, a great criminal, at that time, fair lady, dying without dharma being acquired, I would have gone to hell. By your favor, Vaidarbhi, I attained the glory of being a god. For this reason I came to see you. Hail! noble lady.'
After this speech, the god rained seven crores of gold and departed, flying up in the air, like a mass of lightning. King Rtuparņa, best of the wise, adopted the Arhats' dharma whose fruit had been made apparent by the god in this way.
Then Harimitra, when an opportunity arose, said to the king: 'Majesty, give an order. After a long time let Davadanti go to her father's house.' Told the same by Candrayaśas, the king said, “Very well,' and sent Vaidarbhi with an escort to the Vidarbhas.
148 857. This is a final confession, but more also. It includes gratitude for being allowed to perform good actions; request for pardon for sins committed; complete submission to Arhat, Siddha, dharma, sādhu. Also includes fast unto death. The best ārādhana in the Trişaşțio is 10.1.230-265.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 135 When King Bhima heard that Davadanti was coming, he went to meet her, drawn by a very strong affection like a horse hard to control. As soon as she had seen her father, Vaidarbhi, going on foot, her lotus-face blooming, ran and fell at his lotus-feet. The ground became very muddy from tears falling from father and daughter who had met longingly after a long time. Learning that Puşpadanti had come along, her daughter embraced her closely, like Yamunā embracing Jāhnavi. Clinging to her neck, Nala's wife cried at the top of her voice. New pain of people, as it were, takes place at the sight of a loved one.
After a moment, having washed their lotus-faces with water (of tears), they talked together and recited their troubles. Puşpadanti took Vaidarbhi on her lap and said: ‘By good fortune you have been seen alive. Certainly good fortune watches over us. Passing the time comfortably in our house, after a long time you will see your husband. For a living person sees fair things.'
. The king, delighted, gave Harimitra five hundred villages and said, 'I shall give you half the kingdom when Nala comes.' The king went to the city and held a festival because of Davadanti's arrival and for seven days worshipped gods and gurus especially. On the eighth day the king of Vidarbha, said to Vaidarbhi, . It will be arranged so that you will soon join Nala.'
Resumption of Nala's story (877-1075) At the time when he left Vaidarbhi, wandering in the forest, Nala saw smoke rising up in one place from forest-undergrowth. The mass of smoke, black as collyrium, covered the sky, giving the impression—some mountain goes through the air with unclipped wings.149 The smoke, terrible with a wreath of flame, became visible from the earth in a twinkling, resembling a cloud joined with lightning. Naișadhi heard the noise of the burning bamboos, trațat, trațiti, and cries of wild animals,
149 878. Cf. Maitrāyaṇi Saṁhitā, 1.10.13.

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Then in the forest-fire aflame he heard human speech, 'King Nala of the Ikṣvaku-line, best of warriors, save me. Even if you are a disinterested benefactor with duty to humanity, nevertheless, I shall reward you, king. Save me.' Following the sound, Nala saw a serpent in a thicket of vines, saying, Save me! Save me!' He asked, ' How did you know me, my name, my family? How do you have a human voice? Tell me, serpent. The serpent said: 'I was a human in a former birth. From its practice in that birth my human speech results. I have brilliant clairvoyance and by it I know you, your name, your family, treasury of glory.'
Nala, in whom compassion was inspired, threw his garment over the thicket of creepers to pull out the trembling serpent. The serpent reached the end of the king's garment resting on the ground and wrapped it with his coils like a ring with a hair. Nala drew up his garment with the serpent clinging to it, like a rope from a well. A king shares his eminence. When the king had gone to a place with saline soil 150 out of the range of the fire, the serpent bit him trying to set him free quickly, on the hand. Throwing the serpent on the ground like a drop of sweat, Nala said to him: You, grateful, have done well. O serpent, you have well repaid me, your benefactor. Whoever gives milk to drink 151 to your tribe is bitten.' As Nala was saying this, his body became hunchbacked like a strung bow, because of the poison spreading in his body. He had thin tawny hair like a demon; a hanging lip like a camel; thin hands and feet and a large belly like a poor man. Devoured by the snake's poison, Nala was like an actor in a moment, the shape of his whole body changed disgustingly.
He reflected: 'Life with this form is useless to me. So I shall take mendicancy which is beneficial for the next world. ' As Nala was reflecting to this effect, the serpent abandoned its
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150 890. I.e., free from grass.
151 892. There is a tradition of appeasing snakes by putting out milk for them.

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serpent-form and became a god with a dazzling form, wearing divine ornaments and garments. He said:
As
'Do not be depressed. I am your father, Niṣadha. At that time I gave you the realm and became a mendicant. a fruit of mendicancy I became a god in Brahmaloka. By clairyoyance I saw you reduced to this condition. I assumed the form of a snake by magic and produced this change of appearance in the limbs of you fallen into wretched state, like a boil on the cheek. Such a change in appearance in your limbs had been produced by me as a benefit. Consider it as a drink of pungent medicine. All the kings have been enslaved by you. They, your enemies, will not threaten you unrecognizable from the change in form, now. Do not carry out your wish for mendicancy now. The earth, as large as it is, must henceforth be enjoyed by you for a long time, Nala.
I shall tell you the proper time for mendicancy like an astrologer. Henceforth, be at ease. Son, take this bel fruit and this jewel-case. Guard them as carefully as your ethics of a warrior. When you desire your own form, break open the bel. You will see inside it unspoiled garments of devaduṣya. At the same time you should open the jewel-case. In it you will see very beautiful ornaments, necklaces, et cetera. If you put on the devaduṣya-garments and the ornaments, at once you will have your own form, the same one with a divine appearance.'
*MAY
Nala asked him, 'Father, is Davadanti, your daughter-inlaw, in the same place where I left her, or has she gone elsewhere?' The god told him the whole story of Bhaimi from that place up to her arrival at Vidarbha, describing her fidelity. He said to Nala: ' Son, why are you wandering in the forest? I shall take you to any place where you wish to go.' Nala said, God, take me to Susumarapura.' After doing so, the god went to his own abode.
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Nala stood in the garden Nandana on the road near that city and saw a temple there that resembled a temple of the eternal Arhats. Entering that shrine, the hunchback saw inside
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CHAPTER THREE it a statue of Naminātha and worshipped it, with hair erect from joy. Then Nala went to the gate of Susumāranagara and there a mad elephant was roaming about, after pulling up its tyingpost. Its howdah being touched by the wind, it shook its howdah 152 and dragged down the birds even, trembling above, with his trunk. The elephant-men evaded his glance like that of a poison-serpent. He broke down the trees of the garden, like a mighty wind.
King Dadhiparņa ascended the city-wall hastily, unable to control the elephant, and said aloud; I will give what he wishes to anyone who will tame this uncontrolled elephant of mine. Sirs! Is there any one expert in the management of elephants ?' Hearing that, the hunchback said: “Where is he? Where is the elephant ? I shall reduce him to submission, while you look on.'
As the hunchback was saying this, the elephant came, trumpeting very loud. The hunchback ran after him, scarcely touching the ground with his feet. The people said fittingly, ‘Do not die! do not die! Hunchback, escape! escape!' but he went fearless as a lion. The hunchback ran forward, ran backward, flew up, rolled on the ground like a ball, deceiving the elephant. Seizing its tail again and again, powerful Nala exhausted the elephant, like a snake-charmer a snake. Nala, accustomed to fatigue, perceived that the elephant had become fatigued, quickly flew up like Garuda, and mounted the elephant, the best of riders.
Seated in the front of the howdah, he put his feet on the neck-rope and tightened its knot, striking the bosses with his palm. Waving the elephant-goad, the hunchback rode the elephant that was giving cries with mouth wide-open because of beating with the neck-rope. Then the people proclaimed, · Victory! Victory!' and the king himself threw a gold chain around his neck. After Nala, powerful, had reduced the rogueelephant to wax, as it were, he tied him to the elephant-post
152 916. Cf. Kathākośa, p. 220.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 139 and got down by the girth.
Then Nala, whose glory was brilliant, not thinking about a bow (to the king), sat down near Dadhiparņa, like a friend. Then Dadhiparņa said to him: 'O hunchback skilled in elephant-training, what else do you know? There is ability on your part. The hunchback said: “King, what else shall I tell you? I know a pudding cooked in the sun. Do you wish to see it?' The king went home and, curious about the sun-cooked pudding, gave the hunchback rice, vegetables, a condiment of mixed spices, et cetera. Nala put the saucepans in the heat of the sun, recalled the magic art Sauri and quickly made the divine pudding. The king and his retinue ate the pudding as delightful as if it had been bestowed by a special wishing-tree.
. After tasting the pudding, which removed fatigue and gave extreme joy, King Dadhiparņa said: “Nala and no one else knows a pudding like this. I have been acquainted with this for a long time, as I served Nala. Are you Nala with a changed appearance ? Nala is not like this. How would he come a distance of two hundred yojanas? Why this solitariness of the king of half of Bharata ? His beauty, as I saw it, surpassed that of god and Khecaras.' : Then the king, satisfied, gave the hunchback garments, ornaments, et cetera, a lac of coins and five hundred villages. The hunchback accepted all that except the five hundred villages and the king said, "What else can be given you, hunchback?' The hunchback said: 'Grant this wish of mine. Forbid hunting and wine-drinking, so far as you writ runs.' The king honored his word and prevented even talk about hunting and wine-drinking in his jurisdiction.
One day King Dadhiparņa said to the hunchback in private: “Who are you? Where have you come from? Where do you live? Speak.' The hunchback said: 'I am King Nala's cook, named Hundika, in Kośalā. I studied the arts at his side. Nala lost the whole earth to his brother Kūbara in gambling and went to live in the forest with

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CHAPTER THREE Davadanti. Nala died there and then I came to you. I did not resort to Kübara, who is deceitful and does not appreciate merit.' Struck in the heart by this news of Nala's death like a thunderbolt, Dadhiparņa cried out and also his retinue. King Dadhiparņa performed Nala's funeral rites, a cloud with the water of tears, and was watched by the hunchback with a constant smile.
One day King Dadhiparņa sent a messenger for some reason to Davadanti's father by the road of friendship. Entertained by Bhima, living with him comfortably one day, the messenger, the best of speakers, told the news at the proper time: 'Nala's cook has come to my master. From Nala's teaching, he knows how to make the sun-cooked pudding.' Hearing that, Davadanti, her ears pricked-up, said to her father: 'Send a spy and find out what sort of a person this cook is. No one except Nala knows the sun-cooked pudding. Perhaps he is Nala himself, his identity concealed.'
Then the king summoned the best of Brāhmans, named Kuśala, skilled in his master's business and, after entertaining him, instructed him: 'Go to Susumārapura and look at the king's favorite. Find out what arts he knows and what he looks like.' "The lord's command is authority,' saying, the Brāhman started, urged on by good omens, and went to Susumārapura. Making repeated enquiries, he sat down near the hunchback. When he had seen the fully transformed figure, he became depressed.
He thought: ‘On the one hand, there is Nala; on the other hand, this man. On the one hand Meru; on the other, a mustard seed. Davadanti's idea that this man is Nala is surely wrong. I shall find out definitely.' After deliberating, he recited a couple of ślokas containing criticism of Nala: ' Nala alone is chief of the cruel, shameless, weak, and wicked who abandoned his faithful wife. How have the feet of Naişadhi of little wit, abandoning his wife asleep, alone, innocent, trusting, endured it?' Hearing that recited again and again, recalling his wife, Nala wept, his lotus-eyes shedding

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tears without restraint.
Asked by the Brahman, Why do you weep?' the hunchback said, 'I weep at hearing your charming song with the emotion of compassion.' Asked by the hunchback the meaning of the slokas, the Brahman told the story from the time of the gambling up to the coming of Vaidarbhi to Kundinapura. He said further: " Hunchback, a messenger from the lord of Susumāra described you to King Bhima as a cook because of the sun-cooked pudding. Bhaimi, persuading her father with the words, "Nala and no one else has such a custom," sent me to look at you. When I had seen you, I reflected: "On the one hand, you are an ugly hunchback; on the other hand, Nala with divine beauty; on the one hand, a firefly; on the other, the sun." As I came, all the omens were favorable. All of them were false, since you are not Nala.'
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Meditating on Davadanti, the hunchback, weeping more and more, importuned the Brahman, took him to his house, and said, 'What welcome can be given to you reciting the story of the virtuous Davadanti and the hero Nala?' Saying this, he prepared a suitable welcome with bath, food, et cetera and gave him all the ornaments given by Dadhiparṇa.
Kuśala went duly to Kundina and described to Bhaimi's father the hunchback just as he was. The Brahman told how the hunchback tamed and mounted the elephant and about the sun-cooked pudding which he had seen. He told about the gold necklace, the lac of coins, the clothes, and ornaments given (him) by the hunchback and about his own singing of the ślokas. Bhaimi said:

'Father, Nala has been found. Such a change in figure is the result of some defect in food or some fault of karma, surely. Such skill in elephant-training, such a wonderful gift, the sun-cooked pudding-these belong to no one except Nala. Father, by some means bring the hunchback here, that I may test him by observing gestures, et cetera.'
King Bhima said: 'Daughter, a man should be sent to Dadhiparņa with the invitation to a fictitious svayamvara.

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CHAPTER THREE Hearing of your svayamvara, Dadhiparna will come. He was eager for you in the first place, but Nala was chosen by you. The hunchback will come with Dadhiparņa. If he is Nala, he will not allow you to be given to another. Nala is expert in horsemanship. If the hunchback is really Nala, driving the chariot himself, he will be recognized by the very chariothorses. With him driving, the horses would be swift as the wind, like winds that had been embodied in the form of horses. A day close at hand must be announced. Whoever comes then is Nala. För no one, to say nothing of Nala, endures the humiliation of his wife.'
King Bhima summoned the lord of Susumāra by messenger for the fifth day.153 Inclined to go, he reflected: 'I want to win Bhaimi, but she is far away. How can I get there tomorrow? What shall I do?' and he became miserable like a fish in too little water. The hunchback thought: 'Bhaimi, a virtuous wife, does not desire another man. Or, if she should desire (one), who would take her, if I were present ? I shall take Dadhiparņa to Vidarbhā 154 in six watches, so my going with him will be casual. He said to Dadhiparņa:' Do not grieve. Tell the reason. For there is no cure of a sick man for a disease undescribed.' Dadhiparņa said: 'Hunchback, Nala is dead. Vaidarbhi will hold another svayamvara tomorrow. Her svayaṁvara will be on the fifth day of the bright fortnight of Caitra. How can I get there in the interval of only six watches? The messenger has come by that same road in many days. How can I go in a day and a half ? 155 I long for Bhaimi in vain.'
The hunchback said: 'O king, do not despair. I will take you quickly to Vidarbhā. Give me a chariot and horses.' The king told him, 'Take whatever you want,' and the hunchback
* 153 985. Not for the fifth day from that time, as one might think, but for the fifth day of the white half of Caitra, as appears below.
154 988. I.e., Kundina. 155 992. I.e., in 18 hours. .

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 143 chose the best chariot and thoroughbred horses with all the good marks:
When Dadhiparņa had seen his skill in everything, he thought: 'He is no common man. He is a god or Khecara.' After he had yoked the horses to the chariot, the hunchback said to the king, 'Get into the chariot. I will have you in Vidarbhā at dawn.' The king, his betel-box-bearer, umbrellabearer, two chauri-bearers, and the hunchback—the six of them-got into the chariot which had been made ready. After tying the bel and the jewel-case on his hip with his garment and recalling the pañcanamaskāra, the hunchback started the horses. The chariot with its horses in good condition advanced by Nala's skill in horsemanship, like a god's aerial car by its master's thought.
Dadhiparņa's upper garment was blown off by the wind made from the speed of the chariot and it fell, as if used by it (the wind) to pay homage to Nala.156 Dadhiparņa said to the hunchback: 'Stop the chariot for a minute. I want to get my scarf that has gone like a bird by the wind blowing it off.' While King Dadhiparna was saying this to the hunchback, the chariot covered twenty-five yojanas. The hunchback said with a smile: Where is your scarf, king? Twenty-five yojanas have been left behind, since the scarf fell. Indeed, these horses must be only second rate. If they were first-class, they would have gone fifty yojanas in so much time.
King Dadhiparņa saw in the distance a tree named akşa157 filled with fruit and he said to the charioteer: 'I know without
156 1000. Waving of garments' is one of the recognized forms of homage. But I am not quite satisfied with this half-śloka. Avatāraṇa might be taken as making Nala get down from the chariot, in which case the wind would be a perverse fate to slow Nala and the king. Indian Sanskritists, whom I have consulted, do not agree.
157 1005. Akşa is usually the Eleocarpus ganitrus, whose seeds are used in rosaries, but it can also be the Terminalia belerica, the beleric myrobalan, whose most common name is vibhitaka. In the Kathākośa vibhitaka is used.

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CHAPTER THREE
counting them how many fruits are on this tree. I shall show you a marvel on the way back.' The hunchback said: 'King, are you afraid of the loss of time? Do not be afraid with me, expert in horsemanship, as your charioteer. With one blow of my fist I shall make all these fruits fall in front of you, like a cloud making fall drops of rain. The king said: 'Make the fruit fall, indeed, hunchback. There are eighteen thousand of them. See a marvel.'
The hunchback knocked them down and the king counted them. There were just as many as he had said, not one more nor one less. The hunchback gave the magic art of horsemanship to Dadhiparṇa, who asked for it, and received from him fittingly the magic art of numbers. At dawn the hunchback-charioteer reached with the chariot the outskirts of Vidarbha and King Dadhiparņa's face was blooming like a lotus.
Just then in the last part of the night Vaidarbhi saw a dream which she described to her father joyfully, just as it was. 'I saw the goddess Nirvṛti 158 today at dawn, while I was comfortably asleep. She showed me in the sky a garden of Kośala which she had brought here. At her command I climbed a mango tree which had flowers and fruit. She put a blooming lotus in my hand. When I had climbed the tree, a bird, which had gone up before, fell to the ground at once.'
Bhima said: 'Daughter, this is a very fine dream. Surely, the goddess Nirvṛti is your heap of merit which has matured. The garden of Kośalā seen in the air confers lordship over Kośala on you. According to the climbing of the mango, you will soon meet your husband. The bird that had climbed there first and fell-King Kübara will doubtless fall from the throne. From seeing the dream at dawn, Nala will meet you today. For a dream at this time bears fruit quickly.'
158 1014. The only goddess Nirvṛti that I have been able to find is a śāsanadevată of Santinātha, who is called Nirvāņi. The variant would be permissible. I owe this identification to Pandit L. B. Gandhi.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 145 At that very time King Dadhiparņa arrived at the citygate and a man, Mangala by name, announced to Bhīma that he had come. Bhima approached Dadhiparņa and embraced him like a friend. After showing him hospitality by giving him a house et cetera, he said:
Your cook, the hunchback, knows the sun-cooked pudding. Have him show it to me as I wish to see it. Enough of other conversation.'
Dadhiparņa gave the hunchback orders about the pudding. He demonstrated it at once, like a wishing-tree. Bhima and his attendants ate the pudding at Dadhiparna's insistence to taste its flavour. Davadanti had a dish of the pudding brought and ate it. She knew from its flavor that the hunchback was Nala.
Bhaimi said: 'Formerly an omniscient sūri told me that the sun-cooked pudding belonged to Nala alone here in Bhārata. Whether this man is a hunchback; whether he is a dwarf; or whatever he may be, there is some reason for that. He is Nala without a doubt. The pudding is one test of Nala; there is another. If I am touched by Nala's finger, my hair will stand up from joy, certainly. Let the hunchback touch me with his finger, as if making a tilaka, (to see) by another sign whether he is Nala.'
Asked, “Are you Nala?’ the hunchback said: 'You are completely mistaken. On the one hand, Nala with divine beauty; on the other hand, I, unfit even to be seen.' Because of extreme insistence, the hunchback touched her breast very lightly, like a cleaner of wet letters touching a page. By the mere touch of his finger producing unique joy, Bhaimi's body had erect hair like the karkoțaka.159
“At that time you deserted me while I was asleep. Where are you going now? You are seen after a long time, lord of my life,' Bhima's daughter said again and again. The hunchback, taken inside the house by her, inviting him, drew clothes and ornaments from the bel and jewel-case. He put
159 1033. The Momordica mixta. Its flowers are downy. Roxb, 19 N

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CHAPTER THREE them on and resumed his own form. Then Bhima's daughter embraced her husband in his proper form--his whole body, like a creeper a tree. Bhima embraced lotus-eyed Nala, whom he met again at the door and installed him on his own lion-throne.
'You are our master. Everything is yours. Tell me what I shall do,' saying, Bhimaratha stood with folded hands like a door-keeper. Dadhiparņa bowed to Nala and said: 'You are our lord always. Pardon anything improper that was done to you from ignorance.
Just then Dhanadeva, the caravan-leader, very magnificent, came to see King Bhimaratha, carrying a present. Vaidarbhi had King Bhima show honor to the caravan-leader, a former benefactor, like his own brother. Řtuparņa, Candrayaśas, their daughter Candravati, and the Lord of Tāpasapura, Vasantaśrīśekhara, came there, summoned at her father's command by Davadanti, who was very eager, anointed by former benefits. Being greatly entertained by King Bhima constantly, they remained a month, delighted by ever new hospitality
One day when they were all present in Bhima's assembly, at dawn a god, by whom the sky was bathed in light, came from heaven. With folded hands, he said to Bhaimi: Remember in the past an abbot of ascetics; named Vimalamati, was enlightened by you. After death the abbot became I, a god in Saudharma, Spikesara by name, in the palace named Kesara. Though I had wrong-belief, I was established in Arhats' dharma by you. Because of that dharma, I became a god by your favor.' Saying this, the god rained seven crores of gold and departed, having shown his gratitude. : Vasanta, Dadhiparņa, Řtuparņa, Bhima, and other powerful kings installed Nala on the throne. At Nala's order the kings assembled their respective armies which, very large, crowded the earth. On an auspicious day Nala, whose power was unequaled, marched with the kings against his own Ayodhyā, wishing to seize the Lakşmi of the kingdom.

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VASUDEVA'S MARRIAGE WITH KANAKAVATI 147 Covering the sun with the dust of that army, in a few days he arrived at a garden, Rativallabha, near Ayodhya and camped. When he knew that Nala had come with great power, Kabara was terrified, as if his breath had left his throat from fear.
Nala sent word by a messenger: Play again with dice. Let your wealth be mine alone, or mine be yours.' Kübara, his fear of battle removed, delighted, gambled again. For he thought he would be victorious in this. Naişadha, having good luck, won the whole earth from his younger brother. For in good fortune victory acts like a marāli to the lotus-hand of men
Kübara, whose kingdom had been won by Nala, though he was very cruel, was not made the home of disfavor, with the idea, “He is my younger brother.' Kūbara was made yuvarāja as before without anger by him whose wife was Vaidarbhi, after he had become the ornament of his own kingdom. Having taken possession of his own realm, united with Davadanti, then Nala paid homage eagerly to the shrines in the city Kośalā. All the kings living in half of Bharata brought auspicious presents for the coronation, with devotion. Nala ruled half of Bharata for many thousand years, his unbroken command observed by all the kings.
One day Nişadha came from heaven in the form of a god and enlightened Nala, a sheat-fish in the ocean of sense-objects. "Why are you, a man, not guarding your wealth of discernment which is always being stolen in the forest of existence by thieves in the form of the senses ? Formerly I promised to tell you when it was the proper time to become a mendicant. Now take mendicancy, the fruit of the tree of life.'.
After saying this, the god departed and then a sūri, named Jinasena, a treasury of clairvoyance, came there. Davadanti and Nala went to pay him homage zealously. Asked about their former births, after narrating them to them thus, 160 he said: “You obtained the realm from the gift of milk to the
160 1067. As narrated by Kubera himself.

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CHAPTER THREE sādhu; and the separation of twelve years was the result of the anger at the muni which lasted for twelve ghaţikäs.'
After hearing that, they settled the kingdom on their son Puşkala, took the vow from him, and kept it for a long time. One day Nala directed his mind toward Davadanti for the sake of pleasure. Abandoned by the ācāryas, he was enlightened by his father who came. As he was unable to keep, the vow, Nala commenced a fast unto death; and Davadanti did so, also, from affection for Nala.
Nala died and became I, Kubera. Bhima's daughter became my wife. After falling, Sauri, she became Kanakavati. Confused by excessive affection because she was my wife in a former birth, I came here. For affection lasts for hundreds of births. In this very birth Kanakavati will root up her karma and attain emancipation, Daśārha. The Arhat, Vimala Svāmin, told me that in the past in Mahāvideha, when I went with Indra to pay homage to him.”
When Kubera had told Vasudeva the story of Kanakavati's former births, he departed. Because of exceeding long-standing affection Vệsņi's son married Kanakavati. Again he sported with Khecaris, he, the crest-jewel of the fortunate, whose beauty was unequaled.

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CHAPTER IV
VASUDEVAHINDI
One day when he (Vasudeva ) was asleep, he was kidnaped by Surpaka. Awakened, he struck Sürpaka with his fist and Surpaka released him. Sauri fell into the Goda (Godāvari), swam across it, went to Kollapura, and married Padmaśrī, the daughter of King Padmaratha. There he was carried off by Nilakantha and, released, fell into Lake Campā, swam across it, and married a minister's daughter. Then carried off by Surpaka and released, he fell into the Ganga, came out of it and, roaming about, went to a village with other travelers. He married the village-chief's daughter, named Jarā, and begot a son on her, named Jarākumāra. He married Avantisundari, Sūrasenā, Naradvis, Jivayaśas, and other princesses.
One day as he was going on the road, a deity said to him: Rohini, daughter of King Rudhira, will be given to you by me in a svayamvara. You must play a drum. " So instructed by her, he went to the svayamvara-pavilion in Aristapura. Rohini came to the marriage-pavilion, like Rohini 161 come to earth in person, the kings, Jarasandha, et cetera, being seated there. Wishing to make themselves pleasing to her, they did this and that; but no one pleased her, who did not see anyone suitable for herself.
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Sauri, disguised, in the midst of the drummers played a drum with clear words in a recital: Come! Come to me, doe-eyed! What do you look at, like a doe? I am the husband suitable for you, eager for union with you." After hearing that, Rohini, her hair erect from the sight of him, threw the svayamvara-wreath around Vasudeva's neck. A great tumult arose among the kings who cried, "Kill him! She chose a drummer," and there was loud laughter at these words.
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161 9. The favorite wife of the Moon, one of the asterisms.

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CHAPTER FOUR Dantavakra, lord of Kośala, whose speech was very crooked, said to Rudhira with ridicule, just like a clown: “If your daughter wished you to give her to a drummer, why were these well-born kings summoned by you well-born? If she, not knowing good qualities, chooses a drummer for a husband, she must not be respected by her father. For the father is the ruler of a child."
Rudbira said: “Enough of this discussion of yours, king, The man chosen in the syayamvara of maidens is authority." Then King Vidura, skilled in law, said this good thing, “ Nevertheless, it is proper for the groom to be asked about his family, etcetera.” Vasudeva said: “What is this introduction to the praise of family, since whatever I am, being such, I have been chosen by her. Whoever, unable to endure it, tries to take her away from me, to him I shall tell my family by showing my strength of arm."
When Jarasandha had heard this bold speech of his, angry, he said to Samudravijaya and the other kings: “Now, Rudhira, causing embarrassment to kings, is the basest of kings. This drummer is second, crazed by the playing of drums. He is not satisfied by so much: 'The princess has been obtained by me.' He is insolent like a dwarf from obtaining the fruit of a tall tree blown down by the wind. So kill them, Rudhira and the drummer, very quickly, sirs!” Thus addressed, Samudravijaya and the others prepared for battle.
A Khecara-lord, Dadhimukha, became charioteer himself and had Vasudeva, eager for battle, get into his chariot. Then Sauri, hard to endure in battle, took the bow and quivers which had been given by Angāravati, the mother of Vegavati. Rudhira's army was broken by Jarāsandha's kings. Vasudeva had the horses urged forward by Dadhimukha. The best of the Yadus defeated Satruñjaya, who had risen up (to fight) first. He broke Dantavakrą and King Salya. Jarāsandha then said anxiously to King Samudra: “ This man is not a mere drummer, unconquerable by other kings. Rise up and defeat him yourself. If he is killed, Rohini is yours. Remove the disgrace of defeat

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VASUDEVAHINDI
from all the kings." Samudravijaya said: Enough of other But at your command, I will fight with
men's wives for me! him powerful.
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Saying this, Samudravijaya fought with his brother. For a long time their sword against sword caused amazement to all. As the chief of the Yadus was thinking, "Who is he, equal to me even?" Vasudeva threw an arrow with a message before him. Samudra seized the arrow and read its words as follows, "Vasudeva who went away by a trick at that time bows to you." ."162 Delighted, the lord of the Daśārhas got down from the chariot and ran forward, saying "Child! Child!" like a cow in the evening eager for its calf. Vasudeva also got down and fell at his feet. Samudra raised him up and embraced him immediately.

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Asked by his elder brother, "My dear, where have you been for a hundred years?" Vasudeva told all his adventures from the beginning. Just as Samudravijaya was rejoiced by his brother having such power, so Rudhira was rejoiced by his son-in-law. When Jarasandha knew that he was the brother of his own vassal, his anger was appeased. For one's own man of superior merit is a reason for joy. Then a festival was held by the king's people who met for the occasion; and the wedding of Rohini and Vasudeva took place on an auspicious day. The kings, Jarasandha and the others, departed after they had been honored by Rudhira. The Yadavas, together with Kansa, remained there 163 for a year.
One day Vasudeva asked Rohini privately, "Why did you ignore kings and choose me, a drummer?" She said: "I have always worshipped the magic art Prajñapti. She told me: The tenth Daśarha will be your husband. You can recognize him by the playing of a drum in the svayamvara.' From complete confidence in her words, I chose you at that time."
162 35. When he left Sauryapura. See above, p. 45 £.. 163 42. In Ariştapura.
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CHAPTER FOUR One day when Samudravijaya and the others were present in the council, a middle-aged woman descended through the air, bestowing a blessing. She said to Vasudeva: “I am Bālacandrā's mother, named Dhanavati. For my daughter's sake I have come to take you away. Bālacandrā is my daughter and Vegavati is like a daughter. 164 Day and night they are miserable because of the separation from you.” Vasudeva looked at Samudravijaya's face and the king said, “Go, but do not stay for a long time as before. Then Vasudeva asked forgiveness of the king 165 and went with her in an aerial car to the city Gaganavallabha.
Samudravijaya went to his own city with Kansa and looked constantly for Vasudeva's coming. Vasudeva married moonfaced Bālacandrā who was made ready by her father, the Khecara-lord, Kañcanadanștra. Then he collected the beautiful maidens, previously married, from their respective homes and, accompanied by Vidhyādharas like footmen, went to Sauryapura, seated in a lofty aerial car. He was embraced ardently by Samudravijaya, eager, like the moon by the ocean with waves in the form of arms extended.
164 48. Putrikā. Two Indian Sanskritists take putrikā to mean * like a daughter.' But I think the -ka has a deprecatory tinge. Perhaps 'small daughter,' like 'başā sähib? and choța sahib.'
165 50. For any offence he may have committed.

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CHAPTER V BIRTH OF RAMA, KRSNA, AND ARISTANEMI, KILLING OF KANSA, AND FOUNDING OF DVÄRIKĀ
Now in Hāstinapura there lived a sheth and he had a son, named Lalita, very dear to his mother. One day an embryo was produced by the shethnī, which gave her much pain. Though she tried to make it fall by various means, it did not fall. A son was born and was given by the shethni to a slavegirl to abandon. He was seen by the sheth and the slave-girl was asked, “What is this?” She said: “He is undesired and is abandoned by the shethni.” The sheth took him and reared him secretly somewhere else. The father named the child Gangadatta; and Lalita also cherished him always, unknown to the mother.
One day at the spring-festival, Lalita said to his father, “ It would be a fine thing, if Gangadatta ate with us today.” The sheth said, “If your mother sees him, that will not be fiņe.” “Father, I will see to it that he is not seen.” So advised by the sheth, Lalita seated poor Gangadatta behind a curtain for dinner. The sheth and Lalita themselves were seated in front of it at that time and, while eating, gave food to Gangadatta secretly. The curtain was suddenly lifted by the wind and the shethni saw him, dragged him out by the hair, beat him, and threw him in the drain. The sheth and Lalita, embarrassed, bathed Gangadatta and, noble, enlightened him, unknown to the shethni.
Then sādhus came there for alms and were questioned by them, “Why does the shethni hate her son?” One sādhu explained: “In a village there were two brothers and they went outside for wood. After loading a cart with wood, the elder brother went ahead and saw a snake, a cakkaluņdā, 166 moving
166 14. Deśīnāmamālā, 3.5, "a kind of snake.' The Deśí. has cakkulaņdā. Muni Punyavijayaji tells me it is the snake commonly called domunhã, the two-mouthed' snake. 20 N

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CHAPTER FIVE on the road. He said to the younger brother, who was driving the cart, “This pitiable cakkaluņdā must be protected from the cart.' Hearing that, the serpent, delighted, was reassured. The younger brother came there, looked at her, and said, 'She has been protected by the elder brother, but I shall drive the cart over her, to hear with joy the sound of the breaking of her bones.'
He, cruel, did so and the snake, hearing that, died while reflecting, “He is some former enemy of mine.' She was born as your wife. The elder brother died and was born as her son, Lalita, dear from the act in a former birth. The younger brother died and became Gangadatta, who was undesired because of his former act. Previous acts do not turn out otherwise."
Then disgusted with existence, the father and two sons took the vow. The sheth and Lalita went to Mahāśukra; but Gangadatta, recalling his mother's hostility, went to Mahāśukra with a nidāna for popularity with every one.
Birth of Rāma (23-27) · Then Lalita's soul fell from Mahāśukra and originated in the womb of Vasudeva's wife, Rohiņi. Rohiņi saw an elephant, ocean, lion, and moon entering her mouth in a dream in the last part of the night, indicating the birth of a Halabhịt. At the proper time Rohiņi bore a son with the color of Rohiņi's lord (the moon); and the kings, Māgadha, et cetera celebrated his birth-festival. His father gave him the charming name Rāma; and Rāma grew up gradually, charming the minds of all. Rāma acquired all the arts in the presence of teachers, with all the sciences reflected in the unclouded mirror of his intelligence.
Account of Nārada (28–42) One day Muni Nārada came of his own will to Samudravijaya attended by Vasudeva, Kansa, and others. Samudravijaya, Kansa, Vasudeva and others rose and honored him like the risen sun, Delighted by their pūjā, Nārada

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BIRTH OF RÁMA, KRSNA, AND ARIŞTANEMI 155 remained a moment and flew up to go elsewhere. For he always roams as he likes: Asked by Kansa, “Who is he?” the king said:
.: “In the past there was an ascetic, Yajñayaśas, outside the city. His wife was Yajñadattā and his son, Sumitra. Sumitra's wife was Somayaśas. A god fell from the Jşmbhakas 167 at the expiration of his life (as god), entered the womb of Somayaśas and Nārada here was born. When the ascetics had fasted for one day, they always broke fast on the next day by gleaning, going to a forest.
One day they went to gather food and left Nārada in the shade of an aśoka. The Jşmbhakas saw the child who had unusual light. Knowing by clairvoyance that Nārada was a friend in a former birth, they transfixed the shade of the aśoka above him. Then they went away on their own business but returned, after finishing it. Seeing him, they took him away from affection and took him to Mt. Vaitādhya. Because its shade had been transfixed by the gods, the aśoka became known all over the world as chāyāvýkșa 168 (Shade-tree) from that time.
The child was guarded by the Jļmbhakas in a cave in Mt. Vaitāļhya and, when he was eight years old, he was taught the magic arts, Prajñaptikā, et cetera. Going through the air by means of them, he is the ninth Muni Nārada in this avasarpiņi with his last body (before mokşa). This birthstory of Muni Nārada was related to me by Muni Supratistha who has knowledge of the three periods of time. Fond of quarreling by nature, he becomes angry if treated disrespectfully. He is honored everywhere, as he does not stay in one place.”
Marriage with Devaki (43–70) One day summoned by Kansa from affection, Anakadundubhi (Vasudeva) went to the city Mathurā with the
167 33. Servants of Kubera.
168 38. As a matter of fact, this name for the aśoka is not well-known. I can not find it cited anywhere else.

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CHAPTER FIVE
permission of the lord of Dasarhas. One day there Kansa in company with Jivayasas said to Šauri: "There is a very large city, Mṛttikāvati by name. My paternal uncle, named Devaka, is king there. He has a daughter, Devaki by name, who resembles a goddess. Go and marry her. I shall be your best man. Do not oppose this friendly request of mine." A depository of courtesy, the tenth Daśarha, so instructed, went with Kansa and he saw Narada on the road. Muni Nārada, honored properly by Sauri and Kansa, delighted, asked, 'Where are you going and what for?" Śauri said, "I have started with my friend Kansa to marry the princess Devaki, Devaka's daughter." Narada said: "Such a thing was well undertaken by Kansa. For the Creator is unskilled in the union of suitable persons, even though he created them. Just as you, Vasudeva, have no equal in beauty among men, so Devaka's daughter, Devaki, has none among women. You have married many maidens, even Khecaris. When you have seen Devaki, you will surely consider them without merit. Do not allow any obstacle from any source to this suitable union. I shall go and describe your merits to Devaki, Vasudeva."
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With these words, the muni flew up and went to Devaki's house. Worshipped by her, he announced, Let Vasudeva be your husband." Asked, "Who is Vasudeva?" the muni said: "The young tenth Dašarha, dear to Vidyadhara-women. What else? He, whom in beauty the gods, et cetera do not equal, is Vasudeva." Saying this, Rși Narada left. Anakadundubhi entered Devaki's heart by that speech.
In due course the two came to Mṛttikävati city. Honored by Devaka, discerning, Sauri and Kansa took seats on a priceless seat and were asked the reason for their coming. Kansa said: "I came here to have you give Devaki, who is suitable, to Vasudeva. That is the reason for coming. Devaka said: "That is not the custom for the bridegroom himself to come on account of a maiden. I shall not give Devaki to him."
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BIRTH OF RAMA, KṚṢŅA, AND ARIŞTANEMİ
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Embarrassed, the two went to their own camp. King Devaka went to his harem. Devaka, to whom Devaki bowed with great joy, gave the blessing, "Obtain a suitable husband, daughter." Devaka told the queen: Today Kansa asked me urgently to give Devaki to Vasudeva. I did not give Devaki to Vasudeva, unable to bear separation from her." Hearing that, the queen was depressed and Devaki cried aloud. Knowing fully their inclinations, Devaka said, "Enough of this grief. I have come here to question you." The queen said: "Vasudeva is a suitable husband for Devaki. He himself has come to court her because of her merit."
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When he had been told this, Devaka had Kansa and Vasudeva, whom he himself had formerly scorned, conducted to him at once by the minister. On an auspicious day the wedding of Devaki and Vasudeva took place with new auspicious songs being sung very loud. Devaka gave much gold, et cetera to Vasudeva and he also gave Nanda, owner of ten cattle-stations, together with a crore of cattle. Daśārha and Kansa, accompanied by Nanda, went to Mathura and Kansa began a great festival created for his friend's wedding.
Incident of Jivayaśas and Atimukta (71-88)
Kansa's younger brother, Atimukta, who had taken the vow already, his body emaciated from fasting, came to Kansa's house to break his fast. Then Jivayaśas, Kansa's wife, who was under the influence of wine, said: "It is a good thing that you have come on this festival-day, brother-in-law. Dance, sing with me." With such words the' muni was tormented by her many times clinging to his neck, as if he were a householder. He, omniscient, announced to her: The seventh child of the person on whose.account this festival is held will be the slayer of your husband and father."
Hearing that speech that was like a clap of thunder, Jivayaśas became sober very soon from fear and released the muni. She went and told Kansa and Kansa reflected: "A thunderbolt might be erring, but not the speech of the muni.

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CHAPTER FIVE Before any one knows, I myself shall ask Anakadundubhi for the seven future children of Devaki. If my friend, being asked, will not give Devaki's children, I will try something else, that I may have peace.”
Making such a plan, feigning intoxication though sober, he went to Vasudeva's house, his hands folded in supplication even from afar. Daśārha got up to meet him and received him suitably, stroked him with his hand, and said hastily: “You are my friend, dear as life. You seem to be wanting to say something. Say it." I shall do whatever you say."
Kansa said, his hands folded: “In the beginning I have been made satisfied, friend, by you by making Jarāsandha give me Jivayaśas. Now you should give me the seven children of Devaki as soon as born.” Vasudeva, honest-minded, promised it should be so. Devaki also, not knowing the facts, said: “Let it be so. There is no difference between Vasudeva's children and your children. For our union was arranged by you alone like the Creator. Why are you different now, like one without authority, Kansa?”
Daśārha said: “Fair lady, enough of much talk. Seven children of yours must be given to Kansa, as soon as born." Kansa said, “This is a favor to me,” with a pretense of being intoxicated. After drinking wine with Daśārha, he went to his house. Afterwards Anakadundubhi heard the story of the muni and, truthful, was grieved at the thought, “I was tricked by Kansa."
Exchange of children (89-97)
Now in Bhaddilapura there was a rich sheth, named Nāga, and his wife, Sulasā. Both were advanced lay-disciples. In Sulasā's childhood the flying sage, Atimukta said, “ This girl will bear still-born children.” Naigameşin, Hari's god, 169 was worshipped by her with penance and, pleased, when asked for sons, said, knowing it from clairvoyance, “ I shall deliver
169 91. The general of Sakra's infantry. Cf. K., p. 305.

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to you, whose children will be still-born, Devaki's children whom Kansa has asked for in order to kill, by transference of the children, pious woman."
By his own power he made Devaki and Sulasă ready for conception at the same time and they became pregnant at the same time. They gave birth at the same time and the god transferred the dead child of Sulasă and gave Devaki's child to Sulasă. So the god exchanged six of their infants. Kansa had the still-born infants crushed thoroughly on a mill-stone. Devaki's children, like own children of Sulasă, grew up happily in her house, her nurslings. They were named Anikayaśas, Anantasena, Ajitasenaka, Nihatari, Devayaśas and Satrusena.
Birth of Krsna (98-114)
Then Devaki, after her purificatory bath, saw a dream at dawn-a lion, sun, fire, elephant, banner, aerial car, and a lotus-pool. Gangadatta's jiva fell from Sukra and descended into her womb; and she carried the embryo like the ground of a mine a jewel. On the night of the eighth day of the white half of Nabhas (Śrāvaṇa), Devaki bore a son, black, on whom gods attended, destroying enemies by his glances. His partisans, the gods, put to sleep Kansa's agents, watchmen, by their power, as if they had eaten poison.
Devaki summoned her husband and said: "You have been chained by a promise by scoundrelly Kansa, who is not a friend though pretending to be a friend. He kills each son of mine as soon as born. Save this child even by deceit. There is no deceit toward a criminal in protecting a child. Take this baby of mine to Nanda's cattle-station and leave him. He will grow up there like his maternal grandfather's house."
epo
Saying, "Very well! Very well!" the chief of the Yadus, tender from affection, took the child and left the house whose guards were asleep. The gods held an umbrella over him, made a rain of flowers and a light on the road by eight torches held The gods assumed the form of white bulls, going in front of him, and opened the city-gates without being seen by others.
erect.

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CHAPTER FIVB Sauri arrived at the main gate and, questioned from astonishment by King Ugrasena who was in a cage, 170 “What's this?” Sauri replied joyfully to Ugrasena, showing him the child: “ He is an enemy of Kansa. The destruction of your enemy will take place from him and your rise to power from him. But, o king, you must not tell this to any one.” He said, “Very well ” and Sauri went to Nanda's house.
Just then Nanda's wife, Yaśodā, bore a daughter. Sauri gave Yaśodā the son, took the girl, and immediately put her in the boy's place at Devaki's side. Sauri left and Kansa's guards awake, saying, “ What has happened,” saw the daughter there. They delivered her to Kansa and Kansa thought: “The seventh child who was to be the death of me is a mere girl. I think the muni's speech was false. What need to kill her ?:". After cutting off one nostril, he returned her to Devaki.
Krsna's childhood (116–169) The boy was named Krşņa because of his black body and, protected by the gods, he grew up in Nanda's house. When a month had passed, Devaki said to Vasudeva, “I am eager to see my son. I shall go to Gokula. "171 Sauri said: " Kansa will see you going unexpectedly. So it is proper for you to go, after inventing some reason, Devaki. Accompanied by many women, worshipping cows everywhere, you should go to Gokula by the cow-path." Devaki did so.
Devaki saw there her son, his breast marked with the śrīvatsa, his complexion like a petal of the blue lotus, his eyes like blooming white lotuses, his hands and feet marked by the disc, et cetera, polished like a sapphire, sitting on Yaśodā's lap, delighting the heart. With the pretext of cow-worship Devaki went there constantly. The custom of cow-worship commenced among the people from that time.
Then from inherited hostility Sūrpaka's two daughters,
170 108. See above, p. 44. 171 117. Nanda's cattle-station.

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BIRTH OF RĀMA, KRŞŅA, AND ARIŞTANEMI 1 61 Sakuni and Patanā, unable to injure Vasudeva, went to Gokula, like witches most evil, to kill Kļşņa, who was alone without Yaśodā and Nanda. Sakuni, standing on a cart, cried out sharply to Krşņa standing below and Pūtanā thrust her breast smeared with poison into Kșşņa's mouth. Instantly the deities attending on Kșşņa struck them both with the same cart and killed them.
Nanda came there, saw Krşņa alone, the cart overturned and the two Khecaris who had been killed. Saying, “ I have been robbed,” he put Krşņa on his lap and reproachfully asked the herdsmen: “How was the cart overturned? Who are these two dead women with red faces like Rākşasīs? My son, (left) alone, is alive only because of his good fortune.” The herdsmen said: “Master, this cart was overturned by this strong child of yours and these women were killed by him alone.”
Hearing that, Nanda examined Keśava over all his body and, seeing that he was uninjured, said to Yaśodā: “Why do you attend to other business, leaving the boy alone ? Left even for a few minutes just now, he falls into misfortunes here. Even if the jars of ghi are rolling about, you must not go anywhere, leaving Kțşņa alone. Enough of your other work.” Hearing that speech, Yaśodā, saying, “Oh! I am killed!” beating her breast with her hand, picked up Kțşņa. Asking, “You are not hurt?” accompanied by an examination of his body, Yaśodā kissed Kịşņa on the head and embraced him. Zealously Yaśodā carried him herself constantly, but Kșsna, impetuous by disposition, went here and there by tricks.
One day, afraid of his running away, she tied Kșşņa by a rope around the waist, fastened the end of the rope to a mortar, and went to a neighboring house. Then Sūrpaka's son, recalling his ancestral hostility, went there and assumed the form of two arjuna 172 trees near each other. He led Krşņa with the mortar between them in order to crush him and he was killed by Krşna's deity, who destroyed the arjuna trees. Hearing
172 138. Terminalia arjuna(MW); Pentaptera arjuna (Roxb.), 21 N

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CHAPTER FIVE from a cowherd that the two arjunas had been uprooted by Kțşņa like an elephant, Nanda came with Yaśodā. They kissed Kșşņa, gray with dust, affectionately on the head and the herdsmen called him ' Dāmodara 'from tying with the rope.
He, dearer than life, was held on breast, hip, and head day and night by the cowherds and milkmaids. He took the fresh butter from the churns mischievously and was not hindered by the herdsmen, gentle from affection, looking at his curious performances. He gave joy to Yaśodā, Nanda, and the herdsmen, whether talking, wandering about, fighting, or eating. Afraid of accidents, they were not able to prevent him going about, but only followed him, fettered by the bonds of affection.
Daśārha heard that he had killed Sakuni and Pūtanā, overturned the cart, and destroyed the two arjunas. He reflected: “I concealed the son, but he is becoming known by his strength. May Kansa not find out about him. Even if he does find out, may he not be able to do anything unfavorable to him. Which one of my sons can I send to Krşņa's aid? Akrūra and the others are known to Kansa who has cruel ideas. Rāma is a good one to assign, since he is not known to him now.”
Making this decision, Sauri had Rohiņi and Rāma brought from Kośală 173 and, having talked with them, sent them to Sauryapura. One day he summoned Rāma and told him everything in detail, gave him instructions, and turned him over to Yaśodā and Nanda as a son. The two, ten bows tall, handsome, played, watched unwinkingly by the milkmaids whose work was neglected. Kșşņa studied archery and all the arts at Rāma's side, always having assistance bestowed by the herdsmen. Sometimes as friends, sometimes as, teacher and pupil, they did various things, never separated even for a moment. Keśava seized by the tail excited bulls as they went
173 150. Jove must have nodded. There has been no mention of Rohini and Rāma going to Kośală. Presumably they have been in Sauryapura, since Vasudeva collected his wives and went there; See p. 152.

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163
along. Rāma, knowing his brother's strength, looked on like a stranger.
39
Kṛṣṇa grew up there in such a way that the love of the milkmaids became a disease from looking at him. The milkmaids put him in the center and made a ballet (hallisa) around him, like bees circling ardently around a lotus. The milkmaids neither closed their eyes, looking at him, nor their lips, murmuring, " Kṛṣṇa, Kṛṣṇa. The milk-pail was knocked over because their attention was fixed on Kṛṣṇa and sometimes they milked the cows on the ground without knowing it. They pretended terror, even when it did not exist, to make Krṛṣṇa face them quickly, when he was going away with his back to them. For he was devoted to comforting the terrified.
Gathering wreaths of the sinduvära, et cetera, the milkmaids themselves placed them on Kṛṣṇa's chest, like svayamvarawreaths. They stumbled at the beginning of song and dance, even when they knew them, eager to sip gracious speech from Kṛṣṇa in the guise of teaching. The milkmaids talked and touched him for any reason whatever, as if he were the lord of the herdsmen, their passion unconcealed. Wearing a peacock's tail, Kṛṣṇa sang gurjaris 174 of the herdsmen, the intervals being completed by the milkmaids without interruption. Kṛṣṇa, being asked, pulled up lotuses growing in deep water, swimming easily like a hansa, and gave them to the milkmaids.
'When your brother is seen, he steals our heart; but when he is not seen, he takes our life," the milkmaids reproached Rāma. Rama's younger brother frequently made Răma laugh, standing on a mountain-peak, playing the sweet-voiced lute, and dancing. Rāma, like an excellent stage-manager, clapped to keep time for the milkmaids singing and the cowherd Kṛṣṇa dancing.
While Rāma and Kṛṣṇa sported in this way as cowherds there, eleven years passed happily like the suṣama-period. 175
174 164. The name of a Ragiņi, a musical mode.
175 169. The time of Bliss in the wheel of time. It is the second-best period, next to Pure Bliss.

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Birth of Neminātha (170-186) Now in Srīšauryapura Samudravijaya's wife, Sivā, saw fourteen great dreams in the last part of the night: an elephant, bull, lion, Sri, wreath, moon, sun, banner, water-jar, lotus-pond, ocean, aerial car, heap of jewels, and fire. Then on the twelfth day of the dark half of Kärttika the moon being in Tvāşțra (Citrā), Sankha fell from Aparājita and descended into Sivā's womb. There was happiness for hell-inhabitants and a light in the three worlds at that time. For that is a certainty at the kalyāṇas 176 of the Arhats.
When Queen Sivā was awake, she related the dreams to her husband. Krosţuki came there, summoned to be asked the meaning of the dreams. Aflying ascetic came there of his own accord and he was honored by the king, who rose, and was seated on a splendid seat. The muni with Kroșțuki, questioned by the king about the meaning of the dreams, explained, “ Your son will be a Tirthakrt, Lord of Three Worlds.” After this explanation, the sage departed; and the king and queen experienced great joy, as if bathed in nectar. The queen carried the embryo concealed, which conferred happiness, bestowing an increase of beauty and grace on every limb.
At night on the fifth of the white half of Śrāvana, the moon being in Tvāșțra, the queen bore a son, black in color, marked with a conch. The fifty-six Dikkumārīs came from their respective places and performed the birth-rites of Queen Sivā and the Jinendra. Sakra came there in five forms. With one form he took the Lord, and with two the chauris, with one a shining umbrella, and with one twirling the thunderbolt in front of the child like a dancer, he went to the peak of Meru to the rock Atipāņdukambalā.
Purandara sat down on a lion-throne on it and seated the Master on his lap like a splendid lion-throne. Then the sixty-three Indras, beginning with Acyuta, immediately bathed
The 5 important, auspicious occasions in an Arhat's life. See 1,
176 173. n. 147.

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BIRTH OF RĀMA, KRŞŅA, AND ARIŞTANEMI 1 65 the Jinendra devotedly. Sakra set the Master on Išāna's lap, bathed him properly, and worshipped him with divine flowers, et cetera. After he had made the light-waving and had bowed to the Lord with folded hands, Hari, his voice vehement with devotion, began a hymn of praise.
Stuti (187-194)
“O Lord, you who are attaining emancipation, pearl in the oyster-shell of Sivā's womb, sole abode of the kalyāṇas, Blessed One, you are bestowing happiness. Homage to you, whose emancipation is near, to whom all objects are visible, treasury of manifold supernatural powers, twenty-second Arhat. The Hari-line is purified; the land of Bharata is purified in which you in your last body have descended, Teacher of the World. You are the sole depository of compassion, the sole abode of chastity, the sole refuge of power, Teacher of Three Worlds. By the mere sight of you, very powerful, Lord of the World, the work of teaching living beings is accomplished from the dispersion of delusion. Without any reason you are a protector; without any cause, affectionate; a supporter without motive; you the sole striver after emancipation in the Hari-line.177 Today this Bharataksetra is best in which you have descended from Aparājita for the delight of the people, bestowing enlightenment. May your (lotus-)feet impose constantly the condition of being a hansa on my mind and may my voice be successful in its purpose by the praise of your virtues.”
After this hymn of praise, Purandara took the Lord of the World and put him down by Sri Sivā's side according to custom. Then Vāsava appointed five Apsarases as nurses for the Master, made a pilgrimage to Nandiśvara, and went to his own place.
When he had seen his son at dawn with a great light like the risen sun, delighted, Samudravijaya held the birth-festival.
177 192. With the second meaning: sole pearl of the yellow bamboo. The bamboo is considered a source of pearls. See I, n. 314.

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The rim of a wheel made of arista 178 was seen in a dream by his mother, while he was still in the womb, and for that reason his father gave him the name Ariṣṭanemi. When they heard of Ariṣṭanemi's birth, Vasudeva and others held a great festival in Mathura from extreme joy.
One day Kansa went to Vasudeva's house to see Devaki and saw the girl who had one nostril cut off. Terrified, Kansa went home and questioned an expert astrologer, "Is not the muni's speech about Devaki's seventh child false?"
The astrologer said: "The muni's speech is not false. Devaki's seventh child, the cause of your death, is somewhere. The bull, Arista, which you have, the great horse, named Keśin, an untamed donkey and goat-turn them loose in Vṛndāvana. The one who, playing there at will, kills them, though they are like iron, is Devaki's seventh son, your slayer. Furthermore, he alone will be able to string the hereditary bow Śarnga, which is in your house, worshipped by your mother. What was foretold by the omniscient, that, difficult to be touched by other people, will happen to the future powerful Vasudeva. Destroyer of the serpent Kaliya, slayer of Caņūra, he will kill your elephants, Padmottara and Campaka.
35
In order to ascertain his enemy, Kansa turned Arista and the others loose in the forest and instructed the wrestlers, Caņūra and Mustika, to train. Then in autumn the bull, Arista, like misfortune personified, bellowing, attacked the cowherds' establishment in Vṛndāvana. He lifted the cows on the ends of his horns, like mud from a river-bank, and he turned over many jars of butter with the end of his nose. "Save us! Krsna! Krsna! Rāma! Rāma! the loud miserable outcry of herdsmen arose then.
Saying, "What's this?" Govinda ran in haste with Rāma and saw before him a powerful bull. Though restrained by the
178 198. Or rista, a kind of black jewel. Cf. I, p. 368. In the Uttar., p. 197 of SBE. vol. XLV, Jacobi takes rişṭaka, in a list of symbols for blackness, as Sapindus Detergens, the soap-nut. It is certainly the jewel there, also.

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BIRTH OF RĀMA, KRŞŅA, AND ARIȘȚANEMI elders saying, “Stop! This is no business of yours with our cows and butter, ” Kșşņa challenged the bull. Raising his horns, his face screwed up with anger, his tail erect, Arișța attacked Govinda. Hari seized him quickly by the horns, twisted his neck, made him breathless, and killed Arişța. “Arişta, who was like Death, has been killed,” delighted, everywhere the herdsmen worshipped Krşņa, thirsty for the sight of him.
One day while Kęşņa was playing, Kansa's colt, Keśin, came with evil intentions like Kināśa, open-mouthed. Biting the calves, kicking the pregnant cows with his hooves, neighing in a terrifying manner, he was threatened severely by Krşņa. Twirling his arm which resembled a thunderbolt, Hari put it in the mouth, cruel with saw-like teeth, stretched out, of him wishing to bite. He split his face with his arm (pushed) down to his neck, so that he was lifeless, as if eager for the company of Arişța. One day Kșşņa, long-armed, killed easily Kansa's donkey and goat, whose strength was cruel, coming there.
When he heard that they had been killed, in order to test his enemy thoroughly, Kansa set up Śārnga in the assembly under pretext of a pājā. He made his sister, the maiden Satyabhāmā, its attendant, always near, and opened the festival. Kansa had it proclaimed, “I shall give goddess-like Satyabhāmā to the one who strings Sārnga.” Hearing that, kings came there even from afar, but no one was able to string the bow.
Hearing about it, Anādhşști, the son of Madanāvega and Vasudeva, thinking himself a hero, got into a swift chariot. Crossing to Gokula, he saw there Rāma and Kțşņa together. He stopped one night and entertained them, talking. At dawn he got into the chariot, dismissed his younger brother Rāma, and set out, taking Krşņa as a guide on the road to Mathurā. His chariot caught on a banyan on the road filled with trees and Anādhșşți was not able to free it. Kṛṣṇa came there on foot, pulled up the banyan easily, threw it aside, and after that made a straight chariot-road. Then Anādhțști, delighted at seeing his strength, got down, embraced him, and put him in the chariot.

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In time they crossed the Kalindi and entered Mathurā. They went to the assembly of the bow to which many kings had come. They saw lotus-eyed Satyabhāmā, like its guardiandeity, near the bow. Looking at eager Kṛṣṇa, Satyabhāmā, wounded by Manobhava's arrow, instantly chose him in her mind as her husband. Anādhṛṣți approached and, as he lifted up the bow, his foot slipped in the mud and he fell to the ground, like a camel. Then Satyabhāmā and the others with wide-opened eyes laughed a little at him with his necklace broken, his crown crushed, and his ear-rings lost.
Unable to endure their laughter, instantly Damodara took up the bow as if it were a garland of flowers and strung it easily. With the curved bow which had great brilliance he looked like a rainy season cloud with a rainbow. Anādhṛṣṭi went to his father's house, left Kesava at the door in the chariot, went inside, and announced to his father, "I alone strung the bow Śārnga, Father, which could not be even touched anywhere by other kings. Vasudeva said harshly, "Go without delay. When Kansa knows that you have strung the bow, he will kill you. " Hearing that, Anadhṛṣṭi left the house in fear and went in haste with Kṛṣṇa to Nanda's cow-station. Taking leave of Rāma and Govinda, he went to Sauryapura.
"2
There was a rumor that Nanda's son has strung the bow. Distressed by the stringing of the bow, using the festival of the bow as a pretext, Kansa summoned all the wrestlers for a contest. The kings, who had been summoned there, stood on platforms in order to see and their eyes were fixed especially on Kansa placed on a high platform. All his own elder brothers and all his sons, Akrūra, et cetera, had been summoned by Vasudeva who knew Kansa's evil intentions. They were seated on very high platforms by Kansa, who had entertained them, like suns very strong in brilliance.
Hearing that there was a wrestling-match, Kṛṣṇa said to Rāma, "Elder brother, let us go there and see the wrestlingshow. Rāma agreed and said to Yasoda, "Prepare a bath for us, as we intend to go to Mathurā. " Seeing that she was
99

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somewhat slow, Bala spoke harshly, for the sake of a prologue to the story of the murder of Govinda's brothers, "Say, have you forgotten now your former state as a slave that you do not carry out our order quickly?" Sātvata (Rama), devoted, took Kṛṣṇa, who was pale at that speech, to the river Yamuna for his bath.
He said to him, "Why, my boy, do you appear pale, like a mirror touched by the wind and cloud of the rainy season?" Govinda said to Baladeva in choking words, "Why do you speak contemptuously to my mother, brother, saying to her, 'You are a slave'?" Rāma said to Janardana who was pleasing_to_women: Yasoda is not your mother and Nanda is not your father. But Devaki, King Devaka's daughter, is your mother; and Vasudeva, the sole hero of the universe, fortunate, is your father. Every month Devaki comes here to see you under pretext of cow-worship, tearful, the surface of the ground being sprinkled from her breasts.
Vasudeva, who has stayed in Mathura at Kansa's insistence, is our father, the sole ocean of gallantry. I am your elder brother with a different mother. I came here at the order of the honored father to protect you as he feared some misfortune to you." Asked by the younger brother, Why was I sent here by father?" he told the whole story of the brothers' murder, et cetera, committed by Kansa.
66

169
CC
Hearing that, Kṛṣṇa was angered and, cruel as a fire, vowed to kill Kansa. He entered the river to bathe. Kaliya, a serpent, his body submerged in the Kälindi's water, attacked Janardana, like a friend of Kansa, intending to bite him. While Rāma was saying, "What's this?" because of the glitter of the jewel in his hood, Kṛṣṇa rose up and seized it like a blue lotus. Kṛṣṇa mounted the snake and rode it for a long time in the water by a lotus-stalk in its nose like an ox being led by a nose-cord. Leaving it crushed as if lifeless, Kṛṣṇa left (the river) and was surrounded by Brahmans who had come from curiosity, asking whether the bath had been auspicious. Surrounded by cowherds, Rāma and Kṛṣṇa, very powerful, went to Mathurā
22 N

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CHAPTER FIVE and reached the main gate. There two elephants, Padmottara and Campaka, driven by mahouts at Kansa's order, ran toward them. Krşņa killed the elephant Padmottara by pulling out its tusks, by blows with his fist, et cetera; and Balabhadra, like a lion, killed Campaka. They were watched by the townsmen with great astonishment, saying to each other, “These are Nanda's sons who killed Arista and the others.”
Wearing dark blue and yellow garments and garlands of wild flowers, surrounded by herdsmen, both Rāma and Kșşņa went to the arena. There the two brothers, fearless, with their followers sat down on a high platform, after sending away the people who occupied it. Sātvata pointed out to Kṛṣṇa the enemy Kansa and the fathers,179 Samudravijaya and the others, in order of seniority. “Who are they, resembling gods?” debating with each other, the kings and townsmen seated on the platforms, looked at them.
At Kansa's command many wrestlers contended there. Urged by him, Cāņūra got up, as big as a mountain. Roaring like a thunder-cloud and giving slaps with his hands, scorning all the kings, Cāņūra said aloud: “If anyone is the son of a hero and thinks himself a hero, let him, difficult to be suffered, fulfil my confidence in a wrestling contest.” Unable to endure the insolence of Cāņūra swaggering excessively, Kșşņa descended from the platform and, long-armed, slapped his arms. The slaps of Govinda, like the blows of a lion with his tail, shook heaven and earth, as it were, with a loud noise.
“ Cāņūra, a professional pugilist, is superior in age and physique, hard from training, always cruel like a yak. This one is a mere boy, simple, softer than the heart of a lotus from living in the forest, inexperienced. It is not fitting for them to fight. Shame on this improper thing disapproved by every one!” A tumult arose among the people saying this aloud. Then Kansa said in a rage: “ By whom were these herdsmen, intoxicated by drinking milk, brought here? On the contrary,
179 272. I.e., the uncles.

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they have come of their own accord! Who, pray, here hinders them wishing to fight? Let him speak separately who has any injury from them!
33
Hearing Kansa's speech, all the people became silent and Govinda, his lotus-eyes wide-open, said: "This man, Cāņūra, chief of pugilists, has been fed on royal food, always in training, with a very fine physique-now he may be seen killed by me, a herd-boy, living on milk, like an elephant by a young lion.
""
Terrified by his confidence, Kansa ordered a second great pugilist, Mustika by name, to be ready to fight at the same time. Seeing Mustika get up, Satvata, skilled in fighting, descended from the platform and challenged him to fight. Then Kṛṣṇa and Cāṇūra and Rāma and Muştika began to fight with arms that resembled magic nooses. The earth trembled, as it were, from their heavy footsteps and the pavilion of the universe resounded, as it were, from the noise of their slaps. Mustika and Cāṇūra were thrown up in the air like bunches of grass by Rāma and Kṛṣṇa and the people, looking on, were delighted.
The people became gloomy when they saw the heroes being thrown up at all by Caṇūra and Muşțika. Kesava struck Cāṇūra with a hard fist, like an elephant striking a heap of rocks vigorously with the hammer of his tusk. Cāṇūra, destroying pride, thinking himself victorious, struck Ariṣṭasūdana 180 on the chest with his fist whose strength was equal to a ball of adamant. Injured by that blow, his eyes rolling as if from wine, Adhokṣaja fell to the ground, his eyes shut. Incited by a glance by Kansa skilled in trickery, Cāṇūra, wicked, ran again to kill Govinda while he was unconscious.
Bala, realizing that he intended to kill him, at once abandoned Mustika and struck him with his forearm which imitated a falling thunderbolt. Cāṇūra was hurled seven bows 181 by that blow and Kṛṣṇa, having recovered conscious
180 294. The destroyer of the bull Arista.
181 298. Forty-two feet.

171

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CHAPTER FIVE
ness, challenged him to fight again. Pressing on his waist with his knees and bending his head with his arm, Govinda, very strong, struck Cāņūra with his fist. Cāņūra, throwing up a stream of blood, his eyes miserable, was released at once by Krşņa as well as by the breath of life as if terrified.
Trembling from the agitation of anger, Kansa said: “Ho! Kill these sons of a cowherd without delay. Kill Nanda, too, by whom these serpents have been nourished. Take the property of the rogue and bring it here. If anyone else, a partisan of his, protects him in the meantime, he is equally guilty and must be killed quickly by my order.” Then Pundarīkākṣa (Krşņa), red-eyed from the agitation of anger, said: “Cāņūra having been killed, you are as good as dead now from us. Now protect yourself, on the point of being killed by me now, villain. Later, you may give orders for what is suitable for your anger in regard to Nanda and others.”
With these words Govinda jumped up, climbed on the platform instantly, seized Kansa by the hair, and threw him to the ground. Janārdana said to him whose crown was crushed, whose garment had slipped off, his eyes wavering like an animal tied in a slaughter-house: “ The children's murders were committed uselessly for your protection, villain. Now you cease to exist. Experience the fruit of your own acts.” All the people were astonished and terrified at Hari, by whom Kansa had been captured, like a rogue-elephant that had taken his form. The blue-clothed hero (Bala) made Mustika breathless by tying him with a rope and killed him like a goat brought for sacrifice.
Now the soldiers, adherents of Kansa, in order to protect Kansa, ran to kill Kșşņa, holding many weapons. Rāma pulled up a post of the platform and, striking around, put them to flight quickly, like bees in a honey-comb. Krşņa set his foot on Kansa's head and killed him, dragged him by the hair, and threw him outside the arena, like an ocean casting up a tree. Then Jarāsandha's soldiers, brought in advance by Kansa, put on armor with the intention of killing Rāma and Krşņa.

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BIRTH OF RĂMA, KRŞŅA AND ARIŞTANEMI 173 Seeing them clad in armor, King Samudravijaya put on armor and attacked in battle. For his coming was for that purpose.
Jarāsandha's soldiers fled quickly in every direction from King Samudravijaya like an ocean with high waves. At Samudravijaya's order Anādhșşti put Rāma and Kșşņa in his own chariot and took them to Vasudeva's house. All the Yadus, Samudravijaya and the others, went to Vasudeva's house and, having called a meeting, sat down. With Bala sharing his seat, Vasudeva, tearful, seated Keśava on his lap and kissed his head again and again.
Asked by his brothers, “ What's this ? ” Ānakadundubhi related Krşņa's story from the affair of Atimuktaka. Then Samudravijaya took Krsna on his lap and, delighted at Rāma's protection of him, praised Rāma again and again. Devaki came with her daughter with one nostril, took Kṛṣṇa who was going from lap to lap, and embraced him. The heroes, the Yādavas, weeping, said to Vasudeva: “ You are able to conquer the world alone, long-armed one. How, hero, have you endured your sons being killed, as soon as they were born, by Kansa extremely evil ? ” Vasudeva said: “I have endured this crime to protect my vow of truthfulness observed since birth. Krşņa was saved by me at Devaki's insistence and concealed in Gokula. I took in exchange this pitiful daughter of Nanda. The scoundrel released her with contempt, after cutting off one nostril, thinking, Devaki's seventh child is a mere girl. ?”
With the approval of his brothers and nephews, Samudravijaya dragged King Ugrasena from prison. Samudravijaya and the others with King Ugrasena held Kansa's funeral rites on Kālindi's bank. Kansa's mother and wives gave handfuls of water in the river, 182 but Jivayaśas did not give from pride and she said angrily:
“When I have destroyed these cowherds, Rāma and Kșşņa,
182 330. At the end of the funeral rites. On the tenth day, the relatives take a bath, dip up handfuls of water and pour them out again, with mantras.

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CHAPTER FIVÉ and the Daśārhas with their descendants, I shall perform my husband's funeral rites. Otherwise, I shall enter the fire.” After making this vow publicly, she went to the city Rājagpha ruled over by Jarāsandha. With permission of Rāma and Krşņa, King Samudravijaya made Ugrasena king in the city Mathurā. Janārdana (Krşņa) married Satyabhāmā, who was given by Ugrasena, with fitting rites on the day designated by Kroșțuki.
Now, Jivayaśas, weeping, her hair disheveled, entered Jarāsandha's assembly, like Bad Luck embodied. Questioned by Jarāsandha, she told with difficulty the story of Atimuktaka and Kansa's slaying. Jarāsandha said: “ Kansa did not do well, since he did not kill Devaki herself. How is there ploughing in the absence of a field? Do not weep now, child. I shall make their women weep, by killing all of Kansa's slayers together with destruction of the root (Devaki).”
After telling her this, Jarāsandha gave instructions to a king, named Somaka, and despatched him to Samudravijaya. Arriving in Mathurā, he said to King Samudravijaya: “ Your lord, Jarāsandha, commands you: ‘Jivayaśas is dearer than life to us. Because of her affection Kansa was her husband. To whom is this not known? You, our servant, may remain in peace; but Rāma and Krsna, these insignificant enemies of Kansa, must be surrendered. Moreover, even though the seventh child was surrendered before, surrender him now; but Rāma must be surrendered because of protecting him.'”
Samudravijaya said: “ If six children were surrendered by honest Vasudeva without my knowledge, that was not fitting. If Kansa has been killed by the boys, Rāma and Krşņa, from hostility because of their brothers' murder, what crime have they committed in this? The one fault on our part is this: that Vasudeva voluntarily from simplicity--that with his knowledge six sons 183 of mine were killed. My sons, Rāma and Krşņa, are the breath of life (to me). This action of your
183 346. I.e., nephews.

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BIRTH OF RĀMA, KRŞŅA AND ARIŞTANEMI. 175 lord, demanding them with the intention of killing them, is (taken) without reflection.”
Somaka said angrily: “ Consideration of what is fitting or unfitting is never at all suitable for servants in case of the master's order. Let these two wretches go where the six infants went, king. Do not scratch the mouth of the serpent Takşaka. Quarreling with the powerful is not for your advantage. Who are you compared with the Lord of Magadha, like a goat compared with an elephant ? ”
Govinda, angry, replied: “ Because the bond of affection has been preserved for a long time by our father from simplicity, does your master have power (over us)? Jarāsandha is not our lord. On the contrary, saying this, he is a second Kansa. Therefore, go! Tell him what you like, sir!” Thus addressed, Somaka said to Samudravijaya: “ This son of yours is a firebrand in the family, Daśārha. Why do you overlook that?” Blazing with anger at that speech, Anādhệșți said: “Are you not ashamed at asking sons from a father, again and again? The lord of Rājagsha is grieved by the slaying of his son-in-law. Are we not grieved at the killing of six brothers? We, powerful Rāma and Kļşņa and the others, Akrūra and the rest, will not endure your speaking so, look you!” Attacked by Anādhțști angrily in these words, distressed by anger, disregarded by Samudra, Somaka went to his own house.
The next day the lord of the Daśārhas called together his relatives and asked his friend, Kroșțuki, the best of astrologers, “Tell us what will happen in the future in regard to this quarrel of ours that has arisen with Jarāsandha, lord of three-part Bharata." He said: “Soon Rāma and Kțşņa, powerful, will be lords of three-part Bharata, after killing him. Go now to the west to the shore of the ocean. The beginning of the destruction of enemies will take place as you go there. Where Satyabhāmā bears twins, you must found a city in that very place and stay without fear.”... ... Then the king informed his people about his departure by proclamation and left Mathurā accompanied by eleven crores

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CHAPTER FIVE of families. Samudravijaya went to Sauryapura, collected seven crores of families, and set forth, accompanied by relatives. King Ugrasena followed King Samudra and all went very willingly on the road inside the Vindhya. Then King Somaka went and reported all that, which was fuel to the fire of anger, to Ardhacakrin Jarāsandha. Seeing Jarāsandha angry, his son, Kāla, said: “What are these wretched Yadus to you? Give me orders and I will kill the Yadus, having dragged them from the ends of the earth, from fire, and from the ocean. Otherwise, I shall not return."
Then Jarāsandha ordered Kāla, accompanied by five hundred kings, surrounded by a great army, (to march) against the Yadus. Kāla set out, accompanied by his brothers Yavana and Sahadeva, though restrained by unfavorable omens and inauspicious portents. Following the track of the Yadus, he came soon to the country at the foot of the Vindhya Mts., where the Yādavas were camped not far away. When the guardian-deities of Rāma and Krşņa saw that Kāla was near, they created a mountain, lofty and wide, with one door. They created a camp and army of the Yadus reduced to ashes by fire and they created one woman, weeping near the funeral-pyre.
Seeing her, Kāla asked, “ Lady, why do you weep so ?” She said: “ Terrified of Jarāsandha, all the Yadus ran away. The hero Kāla came behind them like Death and the Yadus, terrified of him, near at hand, entered the fire. The Daśārhas, Rāma, and Krşņa entered the pyre here. I, too, shall enter the fire because of the separation from relatives.” Saying this, she entered the fire.
His mind bewildered by the gods, Kāla said to Sahadeva, Yavana, and the kings: “I vowed before my father and mother that I would kill the Yadus, dragging them from fire, et cetera. Look! I too, keeping my promise, shall enter this blazing fire to kill them who entered the fire from fear of me.” With these words, carrying sword and shield, he entered the fire like a moth and died, while his own people looked on, their minds confused by the gods.

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BIRTH OF RĀMA, KĶŞŅA, AND ARIŞTANEMI 177
Just then the blessed sun set and Yavana, Sahadeva, and the others camped on the spot. When daylight came, they did not see the mountain nor the funeral-pyre and messengers said to them, “The Yadus have gone far away." Knowing from the confession of old men that bewilderment had been made by the gods, Yavana and the others turned back and told all that to the Lord of Magadha. Jarāsandha fell to the ground in a deep swoon. When conscious, he cried, “ Kāla, Kāla! Kansa, Kansa!”
Learning of Kāla's death as they marched, the Yadus, very happy, paid honor to Kroșțuki, confidence in whom had been created. The flying ascetic, Atimuktaka, came to them while they were in a forest on the road and was worshipped by the lord of Daśārhas. Samudravijaya bowed to the muni and asked him, “ Blessed One, what will happen to us in this misfortune?” The sage said: “Do not fear. Your Prince Ariştanemi will be the twenty-second Tīrthakệt, whose heroism is unequaled in the three worlds. Rāma and Krşņa will be a Bala and a Vişņu, located at Dvārakā, lords of half of Bharata by the slaying of Jarāsandha.” Delighted, then Samudra worshipped and dismissed the muni.
He went to the province Surāșțra by easy marches. There they made a camp together with eighteen crores of families to the northwest of Mt. Raivataka.184 Krşņa’s wife, Satyabhāmā, bore two sons there, Bhānu and Bhāmara by name, the color of pure gold. On a day designated by Kroșțuki, after Hari had bathed and made an oblation, he made a pājā to the ocean, and fasted for three days. On the third night, the god Susthita,185 Lord of the Lavaņa Ocean, came there, standing in the air, his hands folded submissively. The god gave Pāñcajanya to Kansări (Kșşņa) and Sughoșa to Muşţikäri (Bala); and he gave divine jewels, wreaths, and garments.
The god said to Křşņa: "For what reason was I, the god
184 391. The modern Girnar,
185 394. Cf. II, p. 115, 23 N

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CHAPTER FIVE Susthita, recalled by you? Tell me, what can I do for you?” Kệşņa said to the god: “ The city Dvārakā here, which belonged to former Śārngins in the past, 186 was covered with water by you. Reveal its site for my place of residence.” The god did so, went to Indra, and announced it to him. At Sakra's command Vaiśravaņa made a city of jewels, twelve yojanas long and nine yojanas wide. He made a wall twenty-seven feet high, thirteen and a half feet in the ground, and eighteen feet wide, with a moat. Palaces with such names as round, square, long, mountain-peak, svastika, sarvatobhadra, mandara, earring, powder-flask were built by the lac, one-storied, twostoried, three-storied, et cetera. Divine shrines of the Jinas were made of various jewels and gems by the thousand at junctures of three and four roads. In the front part of it in the southeast part of the city was the golden palace of Samudravijaya, named Svastika, provided with a wall. Near it were the palaces of Aksobhya and Stimita in succession, named Nandyāvarta and Girikuța, which had walls. In the southwest was the lofty palace of Sāgara, called Așțänsa, and then the palaces, named Vardhamāna, of the fifth and sixth (Daśārhas). In the northwest was Dharana's palace, Puşkarapatra, and then Pūraņa's, Alokadarśana. Near them was Abhicandra's, named Vimukta. In the northeast was Vasudeva's, named Kuberacchanda. The lofty palace of King Ugrasena was named Strivihārakşama from its nearness to the king's highway. All were surrounded by wishing-trees; all had elephant-stables, horse-stables, walls, large gates, and rows of banners.
Inside these Baladeva's palace, named Pșthivijaya, was made, four-cornered, with large gates. Vāsudeva's palace was eighteen stories high, named Sarvatobhadra, surrounded by various houses. In front of Rāma's and Krşņa's houses was the council-hall, named Sarvaprabhāsā, resembling Sudharmā,187
186 397. See in Vol. III the biographies of the first four Väsudevas, all of whom lived in Dvārakā. There is no account, however, of the construction or destruction of the first city.
187 413. The council-hall in Saudharma.

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BIRTH OF RĂMA, KRŞŅA, AND ARIŞTANEMI 179 made of various gems. Viśvakarman made a beautiful temple of the Arhats, adorned with a hundred and eight tall statues of the Jinas, lofty as the peak of Meru, made of jewels, gems, and gold, rich with windows in the various stories and with beautiful golden balconies. Pools, ponds, tanks, shrines, rows of gardens, and everything else in it Dhanada made in a day and night. Thus Vāsudeva's beautiful city, Dvārakā, equal to Indra's city, was made by the gods. To the east of it was Raivataka, 188 to the south was Mālyavat, to the west Mt. Saumanasa, and to the north Gandhamādana..
Then at dawn Kuberà gave Višņu yellow garments, the crown Nakşatramālā, the great jewel Kaustubha, the bow Sārnga, two quivers Akşayyaśara (with imperishable arrows), the sword Nandaka, the club Kaumodaki, and the chariot Garudadhvaja. To Rāma he gave Vanamālā, a pestle, dark blue garments, a palm tree-banner, a chariot, two quivers Akşayyeșu (with imperishable arrows), a bow, and a plough. Vaiśravaņa bestowed jewels and ornaments on the ten Daśārbas. For they were entitled to honor from Rama and Krşņa.
Knowing that Krsna had destroyed his enemies, all the Yadus, delighted, sprinkled him (as king) on the bank of the Western Ocean. The two heroes got into their respective chariots-Rāma into his with the charioteer Siddhārtha and Krşņa into his with the charioteer Dāruka-to enter the city Dvārakā. The two, surrounded by the Yadus in chariots, like the sun and the moon by the constellations and planets, entered the city with shouts of “Hail! Hail ” arising. The Daśärhas, Hari, Rāma, the other Yadus, other members of the tribe, and their attendants at Krsna's command stopped in the houses in the city pointed out by Vaiśravaņa. The Lord of Yakşas filled the new city with jewels, gold, money, with various garments, and with grain, raining them down for three and one-half days.
188 418. See Appendix I.

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CHAPTER VI
MARRIAGE OF KRṢNA WITH RUKMIŅI AND OTHERS, SVAYAMVARA OF PANDAVAS AND DRAUPADI, AND THE LIFE OF PRADYUMNA
Marriage with Rukmini (1-76)
There (in Dvārikā) Kṛṣṇa remained happily with Rama, attending the Daśārhas, amusing himself, surrounded by the Yadus. There the Blessed Ariṣṭanemi grew up in course of time, spreading joy to the Daśärhas and the brothers, Halin and Kṛṣṇa. All the brothers, though elder, became young and played with the Master in the grounds of amusement-mountains, gardens, et cetera. The Master, ten bows tall, gradually attained adolescence, victorious from birth over love, his mind uncorrupted by it. Though begged by his parents and by his brothers, Rāma, Kṛṣṇa 189 and the others, day after day, he did not consider marriage. Rāma and Kṛṣṇa conquered many kings and the two, united like Sakra and Iśāna, protected the subjects.
Narada's mischief-making (7-18)
One day Narada came in the course of his roaming to Kṛṣṇa's house and was honored properly by Kṛṣṇa and Rāma. Then he went to Kṛṣṇa's harem and Satyabhāmā, who was looking at herself in a mirror, did not honor him by giving him a seat, et cetera, because of her occupation. Then he went away, angry, and reflected with hostility: "Always the Näradas have been worshipped by all in the harems of the Kesavas; but this woman, arrogant from her youth and beauty because of her husband's affection, did not even give me a glance, to say nothing of rising to greet me. Hence I shall
189 5. Really cousins.

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MARRIAGE OF KRSNA WITH RUKMIŅI AND OTHÉRS 181 make her fall into the trouble of acquiring a very beautiful
co-wife.”
With these reflections, he went to the city Kundina. Bhişmaka was king there. His wife was named Yaśomati and they had a son, Rukmin, and a very beautiful daughter, Rukmiņi. Nārada went there and, honored by Rukmiņi, said, “Let Krşņa, lord of half of Bharata, be your husband.” “ Who is Kļşņa ?” she asked and Nārada explained that all the virtues, beauty, grace, courage, et cetera, unequaled, were assembled in Krşņa. After hearing that, Rukmiņi became enamored with Kșşņa immediately and continued to long for Kļņa, afflicted by love.
Nārada painted her picture on canvas, went to Dvārikā, and showed it, which resembled collyrium of nectar for the eyes, to Krşņa. When he had seen it, Kșşņa asked Nārada, “Sir, who is this goddess whom you have painted on this canvas? Tell me.” Nārada smiled and said: “This is not a goddess, but a mortal, Princess Rukmiņi, sister of Rukmin, lord of Kundina.” Astonished by her beauty, Krşņa sent an agent at once to Rukmin and asked for Rukmini in a friendly speech. Rukmin laughed and said:
“A cowherd of low family, indeed, asks for my sister. What is this foolish wish of his! I shall give her in marriage to King Siśupāla. Their union, like that of Rohiņi and the Moon, is suitable."
Hearing his harsh speech, the messenger went and reported it to his yellow-clothed master (Krşña). Rukmiņi's paternal aunt, Dhātrī, knowing that he (Kșşņa) was free from faults, took her aside and said in a speech purified by affection:
“When you were a child, the sage Atimuktaka saw you sitting on my lap and said, 'She will be Kșşņa's chief-queen.' Asked, “How will Kļşņa be recognized ?' he replied, 'Kșşņa will be recognized from his settlement at Dvārikā on the Western Ocean.' You are not given by Rukmin to Krşņa, though he has asked for you, but you are given to Siśupāla, son of Dāmaghoşa."

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CHAPTER SIX Rukmini said, “Is the speech of sages false? Or is. thunder at dawn fruitless ?" Knowing Rukmiņi's preference for Krşņa, her paternal aunt sent word at once to Krşņa by a secret messenger: “On the pretext of a Nägapūjā I shall go. with Rukmiņi to the garden-lines on the eighth day of the white half of Māgha. You must come there, if you want Rukmini. Otherwise, śiśupāla will marry her, honor-giver."
Now Siśupāla, summoned by Rukmin, came with his army to Kundina to marry Rukmiņi. Nārada, eager for strife, told Krsna that Siśupāla, eager to marry Rukmiņi, had gone there. Kļşņa and Rāma went to Kundina in separate chariots, unobserved even by their own people. At that time Rukmiņi, attended by her paternal aunt and friends, went to the garden for a Nāgapūjā.
Descending from his chariot, Kșşņa first introduced himself, bowed to the aunt, and said to Rukmiņi:“ I have come here to you from afar, like a bee to a jasmine. I am Kșşņa, drawn by your merits. Get into my chariot.” With the approval of the aunt who knew her heart, Rukmiņi entered the chariot as well as Kļşņa's heart. When Kșşņa had gone some distance, in order to conceal their fault, her aunt and her slaves made a loud outcry. “Rukmin! Rukmin! Your sister, Rukmiņi, has just now been kidnaped by force by Śärngin and Rāma like robbers.” The two Yādavas blew Pāñcajanya and Sughoșa, and Rukmin's city shook all over, as well as the ocean.
Rukmin and Siśupāla, long-armed, powerful, followed Rāma and Krşņa with large armies. Having seen them, Rukmiņi, terrified, sitting on his lap, said to Hari: “My brother is cruel and very strong. Siśupāla is like him. Many other heroes, their adherents, fully equipped, are here. But you two are here alone. I am afraid. What will happen?”
Hari laughed and said: “Do not be afraid. For you belong to the warrior-caste. Who are these miserable creatures, Rukmin and the rest? See that strength of mine, fair lady." Saying this, in order to give her confidence, Sårågabhịt cut

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MARRIAGE OF KRṢŅA WITH RUKMIŅI AND OTHERS 183
down a row of palm trees like a row of lotus-stalks with one blow with a crescent-shaped arrow. By the pressure of his thumb and finger, he split the diamond of his ring as easily as a piece of a cooked bean.
Rukmini felt great joy at her husband's strength, like a lotus blooming at the light of the sun at dawn. Govinda said to Rāma: "Take the bride, brother, and go. I will kill these people, Rukmin and others, who are pursuing." Rāma said,
You go. I shall kill them." Rukmiņi, terrified, said, “My brother must be saved." Rāma agreed to that with Kṛṣṇa's approval and halted right there to fight, but Janardana went on. Then Bala, not slow in battle, his pestle raised, churned the enemy-army that had come, like Manthācala (Mt. Mandara) churning the ocean. Elephants and chariots turned into fine dust, like fragments of water-jars, from its iron tip, like mountains from the thunderbolt. Rukmin's army fled with Siśupāla himself, but Rukmin, thinking himself a hero, said
64
to Balabhadra:
"Ho! You have been seen, cowherd. Stand! Stand in front of me. I shall take away your pride produced by drinking milk." Remembering his promise, Rāma abandoned the pestle and destroyed his chariot with arrows and killed the chariot-horses, piercing the armor. Rama cut off Rukmin's hair with a sharp-edged arrow and, laughing, said to Rukmin who had joined the category of enemies: "You are not to be killed because you are the brother of my sister-in-law. Go, villain. Though you are bald, by our favor divert yourself with your wives."
Released with this speech, from shame Rukmin did not go to Kundina, but stayed and founded a city, Bhojakata, on that spot.
Kṛṣṇa said to Rukmiņi, as he entered the city Dvārakā: Queen, this city of mine was made of jewels by the gods. You will sport with me in its gardens composed of wishingtrees, with uninterrupted happiness, like a goddess. Rukmini said to Kṛṣṇa: "Your wives are magnificent, given by their
66

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CHAPTER SIX fathers, with retinues that came with them. I have been brought here alone by you, husband, like a prisoner. Arrange it so that I shall not be ridiculed by them.” Saying, “I shall make you superior to them," Acyuta (Krşņa) established Rukmiņi in a palace near Satyabhāmā's house.
Then Janārdana married Rukmiņi with a gāndharvawedding and sported with her at will through the night. Acyuta prevented people from entering Rukmiņi's house. Bhāmā said to him persistently, “ Show me your wife.”
Hari had a statue of Sri, which was in a temple of Sri in a pleasure-garden, removed by skilled painters under pretext of repairs. Krsna went there, installed Rukmiņi in Sri's place, and instructed her, “Remain motionless, when the queens come.” Kțşņa went to his own house and Bhāmā asked him, “In what place, pray, is your wife to be found, left by you?” “ She has been left in Sri's temple,” told by Sārngadhanvin, Satyabhāmā went to Sri's temple with the Co-wives. Seeing Rukmiņi standing there in Sri's place, saying: “ Look at the beauty of the goddess Śri. See the skill of the artists,” she bowed, and said: “ Goddess Lakşmi, arrange it so that I shall surpass Hari's new wife in beauty. If so, I shall make a pājā to you.”
After saying this, she went to Kṛṣṇa and said, “Where is your wife?” Hari went to Sri's temple with Satyā and others; and Rukmiņi got up and said, “To whom shall I bow?” Satyabhāmā, being indicated to her by Krşņa, said, “How can she bow to me, when I paid homage to her from ignorance?” Hari smiled and said, “What fault is there in paying homage to a sister ?” Satyā first bowed to Rukmiņi and, embarrassed, went to her own house, Kansanisūdana gave Rukmiņi great wealth and enjoyed himself with her, sunk in the nectar of love.
Marriage with Jambavati (77-86) One day Nārada came. Kļşņa honored him and asked: "Have you seen anything unusual? For you roam about

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MARRIAGE OF KĶŞŅA WITH RUKMIŅI AND OTHERS 183 for that reason.” Nārada said: “Hear what I have seen. On Mt. Vaitādhya there is a Khecara-lord, Jāmbavat, and his wife, Sivacandrā. They have a son, Visvaksena, and a daughter, Jāmbavati. No one in the three worlds is her equal in beauty. She goes to the Gangā constantly to play, like a hansi. After seeing her, a marvel, I have come here to tell you.” Hearing that, Sārngabhịt went there with troops and transport and saw Jāmbavati playing, surrounded by friends. Saying, “She is just as Nārada described her,” Hari carried off Jāmbavati; and a great tumult arose.
Jāmbavat went there, angered, carrying sword and shield. He was defeated quickly by Anādhțști and was led into Śārngin's presence. Jāmbavat then gave Jāmbavati to Sārngin and himself took the vow, disgusted with existence because of humiliation. Hari, accompanied by Visvaksena, Jāmbavat's son, took Jambavati and went to Dvārakā. Hari gave her a palace near Rukmiņi's palace and gave her other suitable things. She became friendly with Rukmiņi.
Marriage with Lakşmaņā (87-91) One day a messenger had gone to see Ślakṣṇaroman, lord of Sinhala, and had returned. He reported to Kșşņa: "Ślakşnaroman does not welcome your command. But he has a daughter, Lakşmaņā, who is worthy even of you by her marks. Guarded by General Drumasena, now she has gone to bathe in the ocean and will bathe there for seven days. " Hearing that, Kṛṣṇa went there with Rāma, killed the general, took Lakşmaņā, and departed. Krşņa married Lakşmaņā, installed her in a house of jewels near Jāmbavati, and gave her attendants.
Marriage with Susimā (92-97)
Now, in the city Ayuskhari there was a king of the country Surāștrā, named Rāșțravardhana. He had a wife, Vinayā. They had a son, the heir-apparent, long-armed Namuci; and 24 N

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CHAPTER SIX a daughter, Susimā, whose wealth of beauty was unlimited. Namuci, who had obtained divine weapons, did not regard Krşņa's command. One day he went with Susīmā to Prabhāsa to bathe. Hari learned that he had camped there, came with an army, killed him, and took Susīmā. Govinda married her, put her in a palace near Lakşmaņā's palace, and gave her great wealth. King Rāşțravardhana sent attendants to Susimā and elephants, et cetera as a wedding-present to Kșşņa.
Marriage with Gauri (98) Hari married Gaurī, daughter of the king of Vītabhaya in Maru, and put her in a house near Susimā's house.
Marriage with Padmāvati (99–104) Then Kṛṣṇa went with Halin to Ariştapura to the svayamvara of Padmāvatī, the daughter of King Hiraṇyanābha. The two heroes were honored properly by King Hiranyanābha, full brother of Rohiņi, calling them nephews' with pleasure. King Hiranyanābha's elder brother, Raivata, became a mendicant with his father in the Blessed Nami's congregation. His daughters, 190 Revati, Rāmā, Sītā, Bandhumati, had been given before to Rohiņi's son, Rāma. As all the kings looked on, Hari took Padmāvati and defeated in battle the kings who had come to the svayamvara. Rāma and Kțşņa went to Dvārakā with their wives and Kệşņa put Padmāvati in a house near Gauri's house.
Marriage with Gândhāri (105–109) Now, in the city Puşkalāvati in the country Gāndhāra, there was a king, Carudatta, son of Nagnajit. He had a sister Gāndhāri, beautiful in form, like one by whom a challenge had been given even to the Khecarīs by her wealth of grace. At the death of their father, Carudatta was defeated by the (other) heirs and appealed by a messenger to Krşņa who was a refuge
190 102. I.e., Raivata's.

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MARRIAGE OF KRSŅA WITH RUKMIŅI AND OTHERS 187 for protection. Hari went to the Gāndhāras, slew the heirs in battle, and married Gāndhāri who was given by Carudatta. Hari gave her a house near Padmavati's house. So there were eight chief-queens of Kțşņa, who occupied houses in succession.
Rivalry between Satyabhāmā and Rukmiņi (110-129)
One day the sage Atimukta went to Rukmini's house and Satyabhāmā, who had seen him, went there quickly. Asked by Rukmiņi, “Shall I have a son or not?” the muni said, “You will have a son equal to Krşņa,” and went away. Satyabhāmā considered that the muni's words applied to herself and said to Rukmiņi, “ There will be a son of mine equal to Kļşņa." Rukmiņi replied, “A sage's words do not bear fruit from a trick.” Disputing in this way, they went to Kļşņa's presence.
Then King Duryodhana, her full brother, came there and Bhāmā said: “My son will be your son-in-law." Rukmiņi said the same. He said, “I shall give my daughter to the son whom one of you will bear.” Bhāmā said: “At the wedding of the son who is married first, the other must give her own hair to her (his mother).” Janārdana and Duryodhana said, “Honorable Rāma is a witness and guarantor.” The two women went to their respective houses.
One day Rukmiņi saw herself in a dream in a palace on a white bull; and she woke up. Just then a very powerful god fell from Mahāśukra and descended into Queen Rukmini's womb. Rukmiņi arose at dawn and related the dream to Hari. He explained it, “You will have a son, the sole hero of the universe.” Then a slave-girl of Bhāmā, who had heard the interpretation of the dream, went and told it, painful to her ears, to Bhāmā.
She made up a dream and told Sārngapāņi, “Today I saw in a dream an elephant equal to Hastimalla." Though knowing by signs her deceit, with the thought, “ May she not be angry,” Kșşņa said, “You will surely have a fair son."

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CHAPTER SIX By chance, then an embryo developed and enlarged her womb, but Rukmiņi's womb remained the same size because of her superior embryo. : One day Satyabhāmā said to Vişņu: "That wife of yours announced an embryo deceitfully. Look at the womb of the two (of us).” Just then a slave-girl delighted Kļşņa: " Queen Rukmini has borne now a son, noble, gold color. " Hearing that, Satyabhāmā, ashamed, trembling with anger, bore a son, named Bhānuka, just as she was going to her house. Kșşņa, delighted, went to Rukmiņi's house then. Seated on a lionthrone to the north, he had his son brought and looked at him. “Let him be named Pradyumna, because he lights, un all the quarters, ” flattering the child with these words, Janārdana remained for a moment.
Kidnaping of Pradyumna (130–152)
Then the god Dhumaketu, because of former enmity, came disguised as Rukmiņi, took the child from Kṛṣṇa and went to Vaitaạnya. He went to the garden Bhūtaramana on Tankaśilā and thought: “Shall I kill him by striking him? In that case, he does not suffer. If I abandon him on top of the rock, he, without food and suffering from thirst, crying, will die.” Dropping him down there, he went away.
The boy, whose life could not be taken away by any device because he had his final body, 191 fell uninjured in a spot marked by many leaves. At dawn the aerial car of the Khacārin Kālasaṁvara stalled there, as he was going to his own city from Agnijvālapura. Wondering at the reason for the car's stalling, the lord of Khecaras descended and saw below the child with a great brilliance. Thinking, “He is some distinguished person, the reason for the car's stalling,” he delivered a son to his wife Kanakamālā by means of the boy. Having gone to his own city, Meghakūța, the Khecara said, “My wife was
191 133. Before emancipation.

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 189 secretly pregnant. Now she has borne a son.” Samvara 192 held a birth-festival for the boy on an auspicious day and gave him the name Pradyumna, because he lighted up the sky.
Now, Rukmiņi came and asked Kțşņa, “Where is your son?”. Vişņu told her, “ You took him away just now.” Asked by her again, “ Why do you deceive me, lord?". Kļşņa searched for his son many times saying, “I have been tricked by someone,". When no news of the son was obtained, Rukmiņi fell in a faint. When she was conscious again, she and her attendants cried aloud. The Yadus and their wives were all grieved, with the exception of Satyabhāmā alone and her household.
“Is there no news yet of the son of the powerful Vişņu?” saying this, Rukmiņi gave pain to Kșşņa, suffering. Nārada came to the council of Sārngin, who was depressed, with all the Yadus there and said, “What's this?” Kļşņa said: “Rukmiņi's son was taken from my hand by some one, as soon as he was born. Do you know the truth about him?" Nārada said: “There was here Atimuktaka, who was omniscient, but he has attained emancipation. Now there is no one in Bhārata who is omniscient. The Tīrthakara Sīmandhara destroys all doubts. Now I shall go to the East Videhas and ask him, Hari.” Begged by Krşņa and all the other Yadus, who paid him homage, Nārada went quickly to the place where the Lord Simandhara was.
Bowing to the Jina who was in a samavasaraņa, he asked, “Where is the son of Kșşņa and Rukmiņi now, Blessed One?” The Master said, “ Kțşņa's son, named Pradyumna, was taken by a trick by the god, Dhūmaketu, an enemy in a former birth. He was abandoned by him on a rock on Mt. Vaitādhya, but he did not die. He can not be killed by anyone because this is his last body. At dawn he was seen by the Khacārin Saṁvara, as he passed, and was given to his wife as a son. Now he is thriving.
192 138. Kalasanvara, above.

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190
CHAPTER SIX Nārada asked again: “How did Dhumaketu's enmity in a former birth arise?" and the Master related:
Origin of Dhūmaketu's enmity (154–227)
"In Jambūdvipa in Bharata in the Magadhas in very wealthy Sāligrāma there is a garden, Manorama. The guardian of the garden was a Yakşa, Sumanas, and a Brāhman, Somadeva, lived in that village. Somadeva had two sons, Agnibhuti and Väyubhūti, by his wife Agnilā, and they were both expert in interpretation of the Vedas. The two, well-known because of their learning, when they were grown, continued to enjoy many pleasures, haughty from pride.
One day Ācārya Nandivardhana stopped in this garden Manorama and was worshipped by the people who had come. Agnibhūti, arrogant, came and said, “ If you know the meaning of the śāstras at all, expound it, Sitāmbara..' Nandivardhana's disciple, Satya, said to them, 'Where are you from?' 'From Sāligrāma,' they replied. Satya said again, 'I ask: from what birth have you attained a human birth, sirs? Tell that, if you know anything.' They stood, their faces downcast with shame, devoid of knowledge. Muni Satya began to relate their (former) birth.
' In the forest of this village, you were two flesh-eating jackals in a former birth, alas! excellent Brāhmans. They ate the skin-ropes, et cetera, wet by rain, everything which a farmer had left in the field at night. They died from this excessive food and became you, sons of the Brāhman, Somadeva, in this birth because of their karma. At dawn the farmer saw that everything had been eaten and returned to his house. In course of time he died and became the son of his daughterin-law. As he had acquired the memory of his former births, he remained silent from birth deceitfully, at the thought, “ How am I to address them: daughter-in-law or mother; son or father?" If you do not believe this, then ask the mute farmer his story so that, giving up silence, he will tell you.'

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 191
The mute farmer was brought there at once by the people and was told by the muni: 'Tell your former births from the beginning. Son, father, father, son—such in the usual condition of existence. Therefore, lay aside your shame produced by the relationship in a former birth and give up your silence.' After bowing to the muni, delighted at this agreement with himself, he told his former births in just the same way to all listening. Many became mendicants and the farmer became enlightened; but they (the Brāhmans) were ridiculed by the people and went home, ashamed.
The Brāhmans, being hostile, went at night with swords to kill the muni, but were transfixed at once by the Yakşa Sumanas. At dawn the people saw them and the Yakşa Sumanas told their weeping father and mother clearly: “These wretches, who intended to kill the muni, were transfixed by me. If they become mendicants, I shall release them, not otherwise.' They said, “The sādhudharma is very hard, but we will practice that suitable for laymen,' and the god released them.
From that time they observed the Jina-dharma properly, but their parents did not acknowledge at all the Arhatdharma. Agnibhūti and Vāyubhūti died and became gods in the heaven Saudharma, with a life term of six palyas.193 When they fell, they became the sons of a merchant, Arhaddāsa, in Gajapura, Purnabhadra and Māņibhadra, laymen, as a result of the former birth.
One day a sage, Māhendra, stopped there and Arhaddása became a mendicant, after listening to dharma in his presence. As Pūrņabhadra and Māņibhadra were going to pay homage to Māhendra, they saw a bitch and a candāla on the road and felt affection for them. After they had gone and bowed to the sage Māhendra, they asked, "Who is that candāla and who is the bitch that we felt affection at the sight of them?' He related:
193 178. A palya is an inestimably long period of time. See I, n. 50.

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'In your birth as Agnibhuti and Vāyubhuti your father was the Brāhman Somadeva and your mother was Agnilă. After his death, your father became a king, Jitaśatru, in Sankhapura in this same Bharata, always lusting after other men's wives. After her death, Agnilā was born in the same city, Sarkhapura, as Rukmiņi, wife of the Brāhman Somabhūti. One day King Jitaśatru, as he was passing, saw her in the court of her house and at once became infatuated. The king invented some crime on the part of Somabhūti and put her in his harem. The Brāhman miserable from separation from her, remained immersed in fire, as it were.
After enjoying himself with her for a thousand years, Jitaśatru died, and had a life in hell for three palyas. Then he became a deer and, being killed, became again a young deer. He was born a merchant's son, deceitful, and, after death, he became an elephant. By fate he remembered former births, fasted, died on the eighteenth day and became a Vaimanika-god with a life of three palyas. Then he fell and became a candāla, but Rukmiņi became a bitch, after wandering through existence. For this reason there was affection for them on your part.'
After hearing this, Pūrņabhadra and Māṇibhadra, enlightened the caņņāla and the bitch by means of the recollection of former births which they had attained. Then the caņdāla, disgusted with existence, fasted for a month, died, and became a god in Nandiśvaradvipa. The bitch, enlightened, died after a fast and became a princess, Sudarśanā, in the same Sankhapura.
The sage Mahendra came there again and, questioned by Arhaddāsa's two sons, told the good status of the bitch and candāla. The princess, enlightened by them again, became a mendicant, and went to heaven. Pūrņabhadra and Māņibhadra, after observing lay-dharma and dying, became Sāmānikas in Saudharma. When they fell, they both became sons, named Madhu and Kaitabha, of King Vişvaksena in Hastinapura. The god in Nandiśvara fell, wandered through existence for a long time, and became a king in Vațapura,
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MARRIAGE OF KRSNA WITH RUKMIŅI AND OTHERS 193 named Kanakaprabha. Sudarśanā also wandered through many births, after she fell, and became Kanakaprabha's chief-queen, named Candrabhā. Visvaksena installed Madhu on the throne and Kaiṭabha as heir-apparent, took the vow, and went to Brahmaloka.
Madhu and Kaiṭabha having the whole country subdued, Bhima, a village-chief, attacked the country by trickery only. Madhu set out to kill him and he was honored by King Kanakaprabha with food, et cetera on the road to Vatapura. At the end of the meal, his follower (Kanakaprabha) with his wife Candrabhā approached King Madhu with gifts from devotion to his master. After bowing to Madhu, Candrābhā went again to the women's apartments. Madhu, afflicted by love, wished to take her just then even by force. Prevented at that time by his minister, King Madhu went on, defeated the village-chief, Bhima, and came there on his return. Again honored by King Kanakaprabha, Madhu said, 'Enough of these gifts of yours. Let Candrabha alone be given to me.' When, though asked, Kanakaprabha did not give her, then Madhu snatched Candrabhā away and took her to his own city. Kanakaprabha, distracted, fell to the ground in a faint. When he had recovered, he wailed aloud and wandered about like a crazy man.
One day King Madhu was engaged in court-business with his ministers and, without giving his judgment, went to Candrabha's house. Candrabhā asked, 'What has taken so long today?' and Madhu said, 'Today I was occupied with a case of adultery.' Candrabha smiled and said, 'An adulterer should be honored.' Madhu said: Why should he be honored? Adulterers are subject to punishment.' Candrabhā said again, If you are so harsh in law, do you not know that you yourself are the chief-adulterer??
Enlightened at hearing that, he felt ashamed. Then Kanakaprabha came, singing and dancing, on the highway, surrounded by small boys. Seeing him, Candrabha thought: 'My husband has reached this miserable condition from
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CHAPTER SIX separation from me. Shame on me, subservient.' With these reflections, she showed him as he came to Madhu and Madhu felt remorse at his own evil deed. Madhu put his son Dhundhu on the throne; and together with Kaițabha took the vow under the guru Vimalavāhana. They practiced severe penance many thousand years, knowing the twelve angas, always doing service to sādhus. They both fasted at the end, made confession, died, and became Sāmānikas in Mahāśukra.
King Kanakaprabha, afflicted by hunger and thirst, after fasting for three thousand years, died. He became a god among the Jyotişkas, Dhūmaketu by name. Knowing by clairvoyance the former hostility, he searched for Madhu's soul. The god did not see Madhu because of his magnificent rank as a god.194 When he fell and obtained a human birth, he became a (Brāhman) ascetic. He practiced foolish penance and became a Vaimānika; and in this birth, too, he was not able to see the magnificent Madhu. After he had fallen and wandered through existence from submission to karma, again he became a god in the Jyotişkas, named Dhūmaketu.
At this time Madhu's soul fell from Mahāśukra and appeared in the womb of Rukmiņi, chief-queen of Vāsudeva. Because of former enmity, Dhūmaketu seized the boy as soon as born and, wicked, wishing to kill him, threw him on top of the rock Țarka. Uninjured from his own power, he was taken by Samvara. His union with Rukmiņi will take place at the end of sixteen years." : * Asked by Nārada, “Because of what act has Rukmiņi been separated in this way from her son ?” Lord Sīmandhara related:
Cause of separation from son (229-238)
“ In the country Magadha in Bharatakşetra in Jambūdvipa in the village Lakşmigrāma there was a Brāhman, Somadeva.
194 222. Madhu was a Sāmānika, which is a much higher rank than Jyotişka.

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 195 One day his wife, Lakşmivati, went to a garden. She saw a peahen's egg and touched it with her hand which was smeared with kunkuma.195 By that touch the egg became different in colour and odor and was abandoned by the mother for sixteen ghatikās, 196 as she did not know that it was hers. Then, when she had seen it in its proper condition again from rain-water, the mother covered it and in time it became a peacock. Again Lakşmivati went there, saw the attractive young peacock, and took him away, though the mother wept. She put him in a cage in her house, satisfied him with food and drink, and taught him dancing so that he danced beautifully. But his mother, the peahen, chained by her affection for her son did not leave the place, giving harsh cries.
Then the people said to her: 'Your curiosity is satisfied by him. This wretched peahen is dying. Set her son free.' Compassionate from that speech, she released him, grown, sixteen months old, and took him to the place from which she had taken him. By that carelessness the Brāhmani acquired very strong feeling-karma of separation from her son, lasting for sixteen years.
One day a muni, Samādhigupta by name, entered her house for alms as she was looking at herself, adorned, in a mirror. Her husband, the Brāhman, said to her, ‘Give him alms.' Just then he was called by some one and went outside. She, making a spitting-sound and muttering harsh words, sent the sage away and shut the door quickly. Because of that action of disgust on the seventh day she had oozing leprosy over all her body and, disgusted with existence, she entered the fire. After death she became the donkey of the washerman of that village. After dying again, she became a sow. living in a cave in the same village. After death she became a bitch, was burned in a forest-fire, and died there, acquiring a human birth by that death.
195 230. A red power whose chief ingredient is turmeric. See I, n. 394.
196 231. A ghaţikā is 24 minutes, so the egg was deserted for 6 hours and 24 minutes.

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196
CHAPTER SIX She was born the daughter of a fisherman, named Kāņā, ill-smelling, ill-favored, on the bank of the Narmadā near Bhrgukaccha. Abandoned on the bank of the Narmadā by her parents, who were unable to endure her odor, when she was grown she constantly ferried people across the river). By chance the sage Samādhigupta came there in the cold season and spent the night in kāyotsarga, motionless as a mountain. Thinking, "How will the mahātma endure the cold all night?' tender-hearted, she covered the muni with grass. At daybreak, she bowed to the muni and the great muni taught her dharma with the thought, . She is predisposed to dharma.'
After thinking for a long time, I have seen him, some place,' she asked the muni and he related her former births. The sage said again, “You have been born here, evil-smelling, because of the disgust you showed for the sādhu. Everything is in accordance with karma.' She, whose memory of former births had arisen, begged forgiveness of the muni for the disgust shown in a former birth, blaming herself repeatedly. She became a laywoman and was entrusted to Aryikā 197 Dharmaśri by the compassionate muni.
She wandered with her, and Dharmasri, who died in some village, entrusted her to a layman Nāyala. Living in a solitary house, constantly engaged in worship of the Jinas, she passed twelve years under Nāyala's protection. She fasted, died, and became Indra Acyuta's chief-queen, with a life-term of fifty-five palyas and, when she fell, she became Rukmiņi. Because she caused the separation of the peahen and her son, Rukmiņi will experience the pangs of separation from her son for sixteen years.”
After hearing this, Nārada bowed to the Blessed One, flew up, and went to the city Meghakūța on Vaitāļhya. Nārada said, “By good fortune a son was born to you,' and was honored by Samvara; and Pradyumna was shown to him.
199 253. I.e., sadhvi.

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 197 Nārada saw that the son resembled Rukmiņi and, taking leave of Samvara, went to Dvārakā with confidence. He told in detail the news about the boy to Kṛṣṇa and the others and the account of Rukmiņi's birth as Lakşmivati. Then Queen Rukmiņi, her hands folded with devotion, bowed to Blessed Sīmandhara, 198 though remaining where she was. Rukmiņi was satisfied by the Arhat's promise, “A union with your son will take place after sixteen years."
Draupadi and the Pāņdavas (264-378) Now, in the past Vrşabha Svāmin had a son, named Kuru, from whom Kuruksetra was named. Kuru had a son, Hastin, from whom Hastināpura was named. In the line of King Hastin there was a king, Anantavīrya. From him there was Kștavirya and then Cakrabhșt Subhūma. Then after innumerable kings śāntanu became king. He had two wives, Gangā and Satyavati; and by Gangā he had a son Bhīşma, whose strength was terrifying. By Satyavati he had two sons, Citrāngada and Citravirya; and Citravīrya's wives were Ambikā, Ambālikā, and Ambā. Of these in turn there were sons Dhịtarāṣtra, Pāņdu, and Vidura.
The realm was settled on Dhịtarāșțra and Pāņdu became devoted to hunting. Dhịtarāștra married eight full sisters, Gāndhārī, et cetera, of Sakuni, King of Gandhāra, son of Subala. They had one hundred sons, Duryodhana and others. By Kunti Pāņdu had sons, Yudhisthira, Bhima, and Arjuna. From Pāndu's second wife, Mādri, sister of Salya, there were two sons, Nakula and Sahadeva, long-armed. These five sons of Pāņdu were bold as lions, invincible even to Khecaras, powerful from magic arts and strength of arm. The five, respectful according to seniority, intolerant of bad conduct, caused astonishment among the people by their superior virtues.
One day a messenger of King Drupada came from
198 262. Who was in the Videhas. See above, p. 189.

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198
CHAPTER SIX Kāmpilya, bowed to King Pāņdu and said: “There is a maiden, named Draupadi, daughter of King Drupada by Culani, younger sister of Dhșstadyumna. All the Daśārhas, Sirin, Sārngin, Damadanta, Siśupāla, Rukmin, Karņa, Suyodhana, and other kings and powerful princes, invited by the king by messengers, are going now to her svayamvara. Do you go there and adorn the svayamvara-pavilion with these five princes who resemble young gods.”
Pāņdu went to Kāmpilya with his five victorious sons, like Smara with his five arrows, and other kings went also. There the kings were honored by Drupada one by one and they presided over the svayamvara-hall like planets over the sky.
Draupadi, having bathed, wearing clean garments, adorned with wreaths and ornaments, after she had worshipped the Arhat, came attended by friends, like a goddess in beauty, to the svayamvara-pavilion, which was adorned by Krşņa and the others like Sāmānika-gods. The kings there being pointed out by a friend who announced their names, Drupada's daughter, looking, went where the Pāņdavas were. She, enamored, threw the svayamvara-wreath around the necks of the five sons of Pāņdu at the same time. The circle of kings was amazed, saying “What's this?” until a flying ascetic came there.
Draupadi's former births (286–355) The muni was asked by the kings, Krşņa, et cetera, “How can Draupadi have five husbands?” and he explained:
“ This state of having five husbands will result from karma acquired in a former birth. What is remarkable ? The course of karma is unequal. Here in the city Campā 199 there were three Brāhmans, Somadeva, Somabhūti, and Somadatta, full brothers. They, rich in grain and cash,
199 289. But they were in Kāmpilya, not in Campā. Again, below, 317, Campā is given as the place where they were. “Atraiva' makes this plain.

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MARRIAGE OF KRŞNA WITH RUKMIŅI AND OTHERS 199 had wives—Nāgaśri, Bhūtaśrī, Yakşaśrī, respectively. Fond of each other, one day they made an agreement that they should all eat in one house in turn.
One day, while they were doing this, when the time came to eat in Somadeva's house, Nāgasri made ready. She cooked many kinds of food and unknowingly cooked a bitter gourd made into a sauce. To find out what it was like, she tasted it and discovered that it was inedible and spit it out at once. Depressed at the thought, “This is still bitter, though I prepared it with many sweet materials,' she put it away. She fed her husband and brothers-in-law and their families, who had come to the house, with other food without this.
Then Ācārya Śri Dharmaghoșa, who was omniscient, stopped with his retinue in the garden Subhūmibhāga. His disciple, Dharmaruci, went to Nāgaśrī's house to break his month's fast, Somadeva and the others being gone. Thinking, 'Let him be satisfied with this,' Nāgaśri gave the muni the gourd-sauce. “I have never received this thing before,' he reflected, went to show the dish, and put it in his guru's hand. The guru smelled its odor and said, “If you eat this, you will die, son. Throw it out quickly. You should break your fast, after obtaining other food with which you are familiar.'
So instructed, he went outside and found a clean bare spot. A single drop of the gourd-sauce fell from the dish by itself and he saw the ants dying, that had been touched by it. He thought: ‘Many creatures are dying, touched by a drop of this. If it is thrown out, how many will die? Is it not better for me alone to die than for a lot of beings? Deciding so, he himself ate the gourd carefully. After he had made ārādhanā, he died, completely absorbed in meditation, and became a chief-god, an Ahamindra, in Sarvārthasiddha.
Now, the Ācārya Dharmaghoṣa instructed the other munis to find out why Dharmaruci was delayed. They saw him dead outside and, taking his broom, et cetera, they went and told the guru, grieving the guru. Then by employing his supernatural knowledge, the guru said, “This was a crime of Nāgasri's

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against all ascetics.' Then the monks and the nuns, angered, went there and told the people, Somadeva and others. Nāgasri was driven from the house by the Brāhmans, Soma and others, and, being reviled by the people, wandered everywhere, miserable. She experienced hell even here on earth), afflicted by sixteen very severe diseases, 200 cough, asthma, fever, leprosy et cetera, Hungry, thirsty, wearing tattered garments, roaming without shelter, in time she died and went to the sixth hell.
Rising from hell, she was born in the Mlecchas and went to the seventh hell after death. Rising from that she was born in the fishes. Again she went to the seventh hell and again she was born in the Mlecchas. So she, wicked, in this way went to all the hells, twice to each one. Then she was born many times in earth-bodies, et cetera and she destroyed much bad karma from the activity of involuntary destruction of karma.
Then here in Campā she became the daughter, Sukumārikā, of Sheth Sāgaradatta and Subhadrā. In the same place there was a wealthy caravan-leader, Jinadatta. His wife was named Bhadrā and his son Sāgara. One day Jinadatta, while passing near Sāgaradatta's house, saw the girl Sukumārikā, who had grown up. He observed her playing with a ball on top of the house and went home, thinking, She is suitable for my son.'
Then Jinadatta went with relatives and asked Sāgaradatta for the girl Sukumärikā for his son. Sāgaradatta said, 'My daughter is dearer than my life. I can not exist at all without her. If your son, Sāgara, will live in my house as a son-in-law, then I will give him my daughter with a dowry, et cetera. Saying, 'I shall have him consider,' Jinadatta went home and told Sāgara. Sāgara stood silent. By the rule, ' unopposed is approved,' his father considered his son a
200 312. The 16 diseases as given in the Com. to Uv. 148 are: asthma, cough, fever, burning sensation, colic, fistula, hemorrhoids, indigestion, sharp pain in the eyes (glaucoma?), headache, lack of appetite, inflammation of the eyes, earache, itch, dropsy, leprosy. For another list see SBE 22, Ācārāngasūtra, I. 6.1.3. Cf. also LAI, p. 179,

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 201 house-son-in-law of Sāgaradatta.
Sāgara was married to the girl by the parents and went to the bed-chamber with her and rested on a couch. Because of the power of past actions, burned severely instantly by her touch like a coal, Sāgara remained there with difficulty. Leaving her asleep, he escaped and went home. At the end of her sleep, not seeing her husband, she wept very loud. A slave-girl, who had been sent at dawn by Subhadrā to clean. the teeth of the bride and bridegroom, saw her weeping, deserted by her husband. She went and told Subhadrā and Subhadrā told the sheth. The sheth himself repreached Jinadatta.
Jinadatta summoned his son and said to him privately: You did not behave fittingly in deserting the daughter of a good family. Now go, son, to Sukumārikā. For I made such a promise before at that time to respectable people.” Sāgara declared: 'Father, I will enter the fire rather than go. again to Sukumārikā. Sāgaradatta heard that from inside the house and, hopeless, went home and told Sukumārikā: * Sāgara does not like you. So I shall find another husband for you, daughter. Do not worry.'
One day, standing at a window, he saw a man carrying a beggar's bowl, wearing tattered clothes, seeking alms, surrounded by flies. The sheth called him, had him abandon the beggar's bowl, had him bathed, fed, and anointed with sandal. He said to him: 'I give you my daughter Sukumārikā. Stay comfortably with her without anxiety about food, et cetera.' Talked to in this way, he went to the bed-chamber with her and, asleep, was touched by fire, as it were, from the touch of her body. Getting up, he put on his own clothes and fled. She, depressed, remained just as she was and was seen by her father. He said: 'Daughter, this is the maturing of past actions. There is no other reason. Remain contented in my house, dispensing charity. Just so she gave gifts, tranquil, devoted to dharma, virtuous.
One day Aryā Gopālikā came to her house. She presented 26 N

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CHAPTER SIX her with pure food, drink, et cetera. Listening to dharma from her, enlightened, she took the vow. Observing fasts of one day, two days, three days, et cetera, she wandered daily with Āryā Gopālikā. One time, looking at the sun, she said to the Aryā, ‘I shall do the penance of burning in the sun, standing in the garden Subhūmibhāga.' She (the Aryā) said:
The penance of burning in the sun is not done outside of one's own place. That is prescribed for nuns in the Agama.'
Just as if she had not heard that, she went to the garden Subhūmibhāga and began the sun-penance, her eyes fixed on the sun. She saw the courtesan named Devadattā, who had come there, being held on the lap by one lover, with an umbrella held by another, being fanned by another with a pleasant breeze, her hair being bound by another, her feet being held on the lap by another. She, whose desire for pleasure had not been satisfied, made a nidāna: 'May I have five husbands, like her, as a result of this penance.'
Devoted to personal cleanliness, she sprinkled (herself) at every step; being restrained by the Āryā, she thought: 'In the past when I stayed in a house, I was respected by the Aryā, but now that I am a mendicant, she scolds me in this way. Enough of her.' Having considered so, she remained in a shelter apart. Alone, voluntarily she observed the vow for a long time. After fasting for eight months, she died without confessing and became a goddess in Saudharma with a lifeterm of nine palyopamas. When she fell, she became Draupadi and these five husbands were caused by that nidāna in the past. What is surprising in that?”
Pandavas go to Dvärakā (356–378) When this had been told by the muni, there was a voice in the air saying, “ Well done! Well done!” Krşņa and the others said, “It is good that these husbands happened.” The Pāņdavas married Draupadi with a festival held by the same kings and kindred who had come to thé svayamvara. Then Pāņņu escorted the Daśārhas, Kțşņa, and the other kings invited

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here to the wedding to his own city with dignity. After entertaining them there for a long time, King Pāṇḍu dismissed the Daśārhas, Sirin, Sārǹgin, and the other kings who asked permission to go.
Pāṇḍu gave the throne to Yudişṭhira and died. Madri followed him, after entrusting her two sons to Kunti. After Pandu's death, the Dhartaraṣṭras (Kurus) who were jealous, eager for the throne, evil-hearted, did not honor the Pandavas. The elders were satisfied by Duryodhana by politeness, et cetera. The Pandavas lost their kingdom which had been staked in gambling from greed. Duryodhana took Draupadi, having won her made a stake in gambling, but gave her back, afraid of Bhima red-eyed from anger. As they showed disrespect, the sons of Pāṇḍu were expelled from their kingdom by the Dhärtarāṣṭras and took to living in the forest.
After they had wandered from forest to forest for a long time, the five Pandavas were led to Dvaravati by Kunti, younger sister of the Daśārhas. All, arrogant from their magic arts and strength of arm, armed with divine weapons, went to Samudravijaya's house first. There Samudravijaya and the brothers, Akşobhya, et cetera soon paid honor to their sister and nephews from affection. The Daśārhas said to her: "By good fortune we see you with your sons, living, having returned to your kinsmen, sister."
Kunti said: "I and my sons have been made alive at that time when I heard that you and your sons were alive. Hearing of the superior adventures of your sons, Kṛṣṇa and Rāma, I have come here, delighted, eager for a sight of them." Permitted by her brothers, she went with her sons to Hari's assembly. Rāma and Kṛṣṇa arose to greet them and bowed with devotion. Rāma, Kṛṣṇa and the Pāṇḍavas embraced and bowed to each other, one after the other, and sat down in suitable places.
Kṛṣṇa said: "It is well that you have come here to your own house. Verily, the fortune of you and the Yadus is a common one." Yudiṣṭhira said, "There are always slaves

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CHAPTER SIX and wealth, Hari, of those by whom you are honored. How much more of those who are honored by you. We go everywhere, especially strong, because of you adorning our mother's family, Hari.” After welcoming with various speeches Kunti and Kunti's sons, Krşņa established each one in a separate palace. The Daśārhas gave their own daughters to the Pāņdavas in turn, Lakşmivati, Vegavati, Subhadrā, Vijayā, Rati. Being honored by the Yadus, by Krşņa and Bala, the five-Yudisthira and the others, remained there happily.
Kanakamālā and Pradyumna201 (379–403) Now, when Kanakamālā saw Pradyumna grown up, by whom all the arts had been studied, she became distracted from love. She thought: “There is no one like him among the Khecaras. I think there is no god like him. Why speak of mortals! Union of myself with him whom I reared is like the fruit of a tree that I grew. Otherwise, surely my birth is in vain." Reflecting in this way, she said to Pradyumna in a gentle voice:
“There is a city, Nalapura, here in the north row. There is a king, 'Nişadha, in the Gauri-line. I am the daughter of this illustrious king, and there is a son, Naiṣadhi. The great magic art, Gauri, was given to me by my father himself. Saṁvara married me, after giving me the magic art Prajñapti. Devoted to me, Saṁvara does not wish any other maiden. The world is like straw to him from my power as I possess two magic arts. I, beloved in such a way, choose you. Enjoy me. Do not destroy my life from ignorance."
Pradyumna said: “Heaven forbid! How can you say that? You are my mother; I am your son. That would be a sin of us both.” She said: “You are not my son; but Samvara found you on the road, abandoned by some one, as he came from Agnijvālapura. You were given to me to rear, you are the son of some one else. So enjoy pleasure with
201 379.' Tho Joseph and Potiphar motif. See Pārsva., p. 199.

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MARRIAGE OF KRŞŅA WITH 'RUKMIŅI AND OTHERS 205 me as you like without fear.” Thinking, "I have fallen into a woman's clutches,” he said, “How shall I save my life from Saṁvara and your sons?” She said: “ Fortunate man, do not fear. Take both magic arts, Gauri and Prajñapti. Be an invincible king.” Determined in his heart, “I will not do this improper thing,” Kșşņa's son said, “Give me the magic arts. I shall do as you say.'
Distracted by love, she gave him the magic arts, Prajñapti and Gauri. Pradyumna subdued them quickly from the power of matured merit. Asked by her to dally, Kṛṣṇa's son said: “ Before you were only my mother from rearing me. Now you are my teacher from giving me the magic arts, blameless lady. You must not even mention this wicked act to me.” With these words Pradyumna left her, went outside the city and, distressed in mind, stood on the edge of the tank Kālāmbukā.
Kanakamālā scratched herself with her nails and made an outcry. Her sons came, asking, “What's this?” “I have been scratched at will by that wretch of a son of your father, grown up, evil-minded, like one giving food scratched by a cat.” Then they all went to the edge of Kālāmbūkā in a rage and quickly attacked Pradyumna, saying, “ Villain! Villain!” Pradyumna, who had great strength from the two magic arts, slew Samvara's sons easily, like a lion sambars. Angry at the staying of his sons, Samvara went to kill him and was defeated by Pradyumna by tricks produced by the magic arts. Pradyumna, remorseful, told Saṁvara the story of Kanakamālā in detail, beginning at the beginning. Sasyara, remorseful, made a pūjā to him.
At that time Rși Nārada came into Pradyumna's presence. Pradyumna honored him who was introduced by Prajñapti and told him Kanakamālā's story from the beginning. Then Nārada related the whole story which Jina Simandhara had told about Pradyumna and Rukmiņi.
“In the past 202 your mother made a bet with her co-wife,
202 406. See above, p. 187.

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CHAPTER SIX. Bhāmā, with giving the hair at the first wedding of a son as a stake. Bhāmā's son, Bhānuka, is going to marry now. So your mother will have to give her hair, lost by the bet. Rukmiņi will surely die from the shame of giving her hair and grief at separation from you; though you, the son, are alive.” Then Pradyumna and Nārada got into an aerial car made by Prajñapti and went very quickly to Dvārakā. Nārada said, “This is your father's city Dvārakā which Dhanada himself created and filled with jewels and money." Pradyumna said, “ You should stay right here in the aerial car until I have performed some miracle in Dvārakā.” Nārada said, “ Very well.” Krşņa's son saw the wedding-procession of Satyabhāmā's son which was halted there. He seized the girl who was to be married to him and put her down in Nārada's presence. Nārada said to her, “Do not be afraid. That is Krşna's son.”
Assuming the guise of a man carrying a monkey, Pradyumna said to the forest-guards, “Give fruit, et cetera to my hungry monkey.” “This garden is reserved for Bhānuka's wedding. So nothing can be ordered by you," the guards said. Pradyumna seduced them with much money, entered the garden, and had it stripped of fruit, et cetera by the monkey.
Then he became a merchant with a thoroughbred horse and went to the grass-market; and there he asked the shopkeepers for grass for his horse. When they did not give, Pradyumna seduced them with money in the same way and made every place stripped of grass by his magic art. In the same way, he drank and made dry the places with sweet water. He rode the horse himself on the bridle-path. Bhānuka saw the horse and asked, “Whose is it?" Pradyumna said impatiently, “ It is mine.” Bhānuka said urgently, “ Give me the horse. I will pay you whatever price you ask, though it is a high one." Pradyumna said to him:
“ Take the horse after you have tried it. Otherwise, there might be a crime against the king on my part, though innocent.” Then Bhānuka mounted the horse to test it and was thrown

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 207 to the ground by it playing the part of a high-spirited horse. Then, laughed at by the people, he mounted a goat 203 and went to Vāsudeva's house, making even the councilors laugh.
Pradyumna then became a Brāhman reciting the Veda with a low pleasing sound and entered Dvārikā and roamed all over it, at junctions of three streets, et cetera. He saw a hunchbacked slave-girl of Bhāmā and by his magic art quickly made her as straight as a reed on the road. She fell at his feet and said, “Where are you going?” and Pradyumna replied, “ Where I can get food by a wish.” She said: “Come! I shall give you cakes, et cetera, whatever you like, prepared in Queen Bhāmā's house for her son's wedding.”
Pradyumna went with her to Bhāmā's house. The slavegirl left him at the festooned door and went into Bhāmā's presence. Bhāmā asked, “Who are you?” and the slave-girl replied, “I am the hunchback.” “Who made you straight ? " The slave-girl told the story of the Brāhman and Bhāmā said, “Where is the Brāhman now?” She said, “I left him now at the festooned door.” Instructed by Bhāmā, “Bring the mahātma here," the slave-girl quickly brought the fictitious Brāhman there.
After he had bestowed a blessing and had been seated, Satyabhāmā said to him, “Brāhman, make me more beautiful than my co-wife, Rukmiņi.” The false Brāhman said, “ You appear very beautiful. I do not see any where such beauty of other women." Satyabhāmā said: "Sir, this is a good thing that you say. Nevertheless, make me especially unequaled in beauty." He said: "In that case, become completely devoid of beauty. A high degree of beauty will result, if there is a complete absence of beauty in the first place.” Asked, "What shall I do? " the Brāhman instructed her: “ Shave your head and smear your whole body with lampblack. Dressed in old tattered clothes, go ahead of me that I may bestow a wealth
203 424. Edaka is given in Abhi. 4.342 as sheep,.' but he was more likely to ride a goat. Cf. IV, n. 117,

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CHAPTER SIX of beauty and grace on you.” She did that, industriously.
The Brāhman said, “I am suffering from hunger. What can I do, if I am miserable? ” Bhāmā gave the cooks orders to feed him and the Brāhman gave instructions in Bhāmā's hearing, “ You must mutter the charm, “Rudu, budu, rudu, budu,' before family-goddesses, until I finish eating, innocent lady.” She kept on doing this; and the rogue of a Brāhman continued to eat and got all the best food by the power of his magic arts. He was finally told by the cooks, who were afraid of Bhāmā and who held water-vessels, “ Get up!” The false Brāhman went away, saying, “I have not been satisfied today. I shall go where I will be satisfied.”
Then, he assumed the form of a young sādhu and went to Rukmiņi's house. Rukmiņi saw him, a moon for the pleasure of her eyes, from a distance. Rukmiņi went inside the house to get him a seat and he sat down on Kțşņa's lion-throne set in the east. Queen Rukmiņi returned with a seat, saw him seated like that and, wide-eyed with astonishment, said, “The gods do not allow any man to sit on this lion-throne except Krşņa or Krşņa's offspring.” The false sādhu said, “Because of the power of my penance the gods do not have sufficient power to do anything.” She asked, “Whence and why have you come ? ” and he replied:
“For sixteen years I practiced penance without food. I did not drink even mother's milk from birth. I have come here to break the fast. Give something suitable.” Rukmiņi said: “Nowhere has a fast of sixteen years been heard of. A fast up to a year, beginning with a one-day fast, has been heard of, muni.” He said: “What is the use of this on your part? If you have anything and if you intend to give, then give it. If not, I shall go to Satyabhāmā's house.” She said, “I have cooked nothing today from excitement.” He asked, “What is the reason for your excitement?”
She explained: “I have worshipped the family-deities for so long at the separation from my son, with the hope of a reunion. Now as I struck my neck with the intention of giving

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 209 a head-oblation to the family-deities,204 a goddess said: 'Daughter, do not show impatience. Whenever your mango blooms out of season, then your son will come.' It has bloomed today, but my son does not come. So, sādhu, look at the horoscope. When will the reunion with my son take place ?” He said, " The horoscope does not give results to the empty-handed.”
Rukmiņi asked, “What shall I give you? Tell me.” He said, “ Offer gruel to me emaciated from penance.” She occupied herself with a search for the materials for a gruel. Again the sādhu said to her: “I am extremely hungry. Make a gruel from any substance whatever and give me.” She began to make a gruel with the sweetmeats prepared earlier, but the fire did not burn from the power of his magic art. Seeing
her distressed, he said, “ If the gruel does not materialize, satisfy · me with just the sweetmeats, as I am very hungry."..
She said: “ Indeed, these sweetmeats of Kțşna's are very indigestible for others. I will not cause the death of a sage by giving them to you, muni.” He asserted, “Nothing is hard for me to digest because of my penance.” She then gave him a single sweetmeat at a time, fearful. Smiling and astonished, she said to him as he ate very quickly the sweetmeats given one at a time, “ You are very strong, sage.”
Now, men came and said to Bhāmā who was muttering the charm: “Mistress, some man has made the garden stripped of fruit, et cetera. Some one has made the grass-shops empty of grass. Some one has made the wells waterless. Some one attacked your son Bhānu with a horse.” Hearing that, Bhāmā asked, “Where, pray, is the Brāhman, friends ?” Her slave-girls described his conduct in detail.
Then depressed and angry, she sent slave-girls with baskets to Rukmiņī to get her hair. They said to Rukmiņi: “Give us your hair quickly. The mistress, Śrī Bhāmā, a proud lady,
ZA
204 456. I.e., she was about to decapitate herself and make a 'headoffering,' literally. 27 N

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thus orders.” Hearing that, the false sādhu filled a basket with their hair and sent them to Bhāmā. Asked by Bhāmā, “What's this?” they said, “Do you not know, mistress,
Like master, like servants.” Then Bhāmā, excited, sent barbers to Rukmiņi's house. The sādhu shaved them and cut the skin on their heads. When she saw that the barbers had returned bald, Bhāmā went to Hari angrily and said: “You were the guarantor of Rukmiņi's hair. Let the wager of giving the hair be paid me now, Keśava. You yourself get up, summon Rukmiņi, and make her bald.” Hari laughed and said, “ You yourself are here shaved.” She said, “ Enough of joking, et cetera. Have her hair given to me today.”
Rāma was sent by Kțşņa to Rukmiņi's house and then Pradyumna created there a Křşņa-form by means of a magic art. Embarrassed, Rāma returned to the former place and, seeing Kșşņa there too, said: “Why do you ridicule (me)? After sending me for the hair, you have gone there yourself and have come here. Your wife and I have been shamed inconsiderately by you at the same time.” Hari said, “I did not go there," and took an oath to that effect. Saying, “ There is certainly some deceit on your part,” Bhāmā went to her own house. Viņņu went to her house and tried to make her believe him.
Nārada said to Rukmiņi, " This is your son Pradyumna.”. Making visible his own form which resembled a god, Pradyumna fell at his mother's feet, the sun to the darkness of her long pain. Rukmiņi embraced him with both arms, her breasts oozing, and kissed him on the head many times, her eyes dripping tears of joy. Pradyumna said to her, “I must surely not be announced, until I have shown my father some miracle.” Rukmiņi, distracted from joy, did -not reply and he put her in a fictitious chariot and set out. Blowing his conch, terrifying the people, Pradyumna said: “I am abducting Rukmiņi. Let Krşņa, if he is strong, protect her.” Janārdana, saying, “ Who is this idiot who wishes to die?” pursued him with an army and twanged Śärniga repeatedly. Pradyumna scattered

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MARRIAGE OF KRŞŅA WITH RUKMIŅI AND OTHERS 211 his army and made Hari weaponless, like a tuskless elephant, at once by the power of magic arts. While Vişņu was depressed, his right arm twitched and he immediately told Bala.
Just then Nārada came and said: “Let your son accompanied by Rukmiņi be acknowledged, Krşņa. Enough of talk about fighting.” Pradyumna bowed to Kșşņa and Rāma touching their feet, and was embraced closely by them who kissed- his head repeatedly. Janārdana seated Pradyumna, who was like a twin of youth, resembling a god in appearance, on his lap, astonishing the people, and, accompanied by Rukmiņi, like Indra, he entered the city Dvārikā which had the appearance of having eye-brows made by the new festoons placed on the gate hurriedly.

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CHAPTER VII MARRIAGES OF ŚĀMBA AND PRADYUMNA
AND THE KILLING OF JARASANDHA Then at the festival which took place here at Pradyumna's coming Duryodhana got up and announced to Vasudeva: “My daughter, your daughter-in-law, master, has been abducted by some one just now. So have a search made for her so that Bhānuka can marry.” Kșşņa said: “I am not omniscient. If I were such, why did I not know that Raukmiņeya had been kidnaped by some one ?” Pradyumna said, “I shall bring her here, recognizing her through Prajñapti," and brought there the svayamvara-maiden. Pradyumna did not take her though offered by Kșşņa saying, “She is my daughter-in-law," and Bhānuka married her. Govinda married Khecara-princesses to Pradyumna, though he was unwilling, with a great festival. Rukmiņi and Sārngadharin dismissed Nārada after he had been honored as a benefactor because he had restored Pradyumna.
Bhāmā, grieving at Pradyumna's great magnificence and fame, went to the anger-room and lay on an old couch. Kansāri came there in agitation and said, “By whom have you been insulted, on account of which you grieve, fair lady?” She said: “There has been no insult to me. But if I do not have a son like Pradyumna, then I shall certainly die. " Knowing her persistence, Kṛṣṇa observed paușadha with a three-day fast directed to the god Naigameşin. Naigameşin appeared and said to him, “ What can I do for you?” Kșşņa said, “Give Bhāmā a son like Pradyumna.” Naigameşin said: “ Enjoy her from whom you desire a son. Have her put on this necklace. Then there will be the desired son.” Naigameşin gave him a necklace and departed. Delighted Vāsudeva assigned a bed-chamber to Satyā.
Informed about this by Prajñapti, Pradyumna told his

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mother and said, Take this necklace with desire for a son equal to me. Rukmini said: With you as a son, my purpose is accomplished. Moreover, a woman never bears a jewel a second time. Which one of the co-wives, to whom I may give a son, is dear to you?" asked by Pradyumna again, Rukmini said: "In the past Jambavati was sympathetic with me suffering from separation from you, son. Let the son equal to you be hers." With Pradyumna's approval she summoned Jambavat's daughter and Pradyumna made her look like Bhāmā by means of a magic art. She was sent by Rukmini, who explained to her, to Hari's house. She went at evening and was enjoyed joyfully by him, after he had given her the necklace.
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Just then the god Kaiṭabha fell from Mahāśukra and entered Jambavati's womb, indicated by the dream of a lion. Then Jambavati, delighted, went to her own house and Satyabhāmā came, seeking the bed-chamber in Kṛṣṇa's house. Seeing her, Kṛṣṇa thought: "Oh! Women are never satisfied in pleasure. Just now she has gone and she comes again in haste. Or, have I been tricked by some one who assumed Satya's form?" With the idea, " May she not be embarrassed," he dallied with her.
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Raukmineya learned that it was the time of her dalliance and had a drum beaten which caused terror to all of Viṣṇu's people. Hari, disturbed, asked, By whom was this drum beaten?" and his attendants told him, "It was beaten by Raukmineya. Hari smiled and thought: 'Now Bhāmā has certainly been tricked by him. Indeed, a son of a co-wife is like ten co-wives. Bhāmā's son will be somewhat timid because of pleasure with fear. Surely what must be does not happen otherwise.
At dawn Janardana went to Rukmini's house and saw Jambavat's daughter ornamented with the divine necklace. Jambavati said to Hari looking at her with motionless eyes, "Why do you look so, master? I, here, am your wife. Vişņu said, "Where did you get this divine necklace, queen?”

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CHAPTÉR SEVEN She said, “By your favor. Do you not know what you have done yourself?” She told him the dream of a lion and Janārdana explained: “ Queen, you will have a son equal to Pradyumna.” With these words Vişņu went away.
At the right time Jāmbavati, like a lioness, bore a son named Sāmba, whose strength was unequaled. Dāruka and Jayasena, sons of the charioteer, and Subuddhi, son of the minister--these sons were born at the same time as Sāmba. And there was a son of Satyabhāmā, Anubhānuka by name, who had another name, Bhiru, as a result of the impregnation. Sons were born of the other wives of Govinda, very strong, very heroic, like young bhadra-elephants.205 Sāmba grew up with the sons of the minister and charioteer and, intelligent, gradually acquired the collection of arts easily.
Marriage of Pradyumna (38–85) One day Rukmiņi sent a man to Bhojakața to arrange a marriage of Vaidarbhi, Rukmin's daughter, with Pradyumna. He bowed and said to Rukmin: “Queen Rukmiņi says to you:
Give your daughter, Vaidarbhi, to Pradyumna. In the past there was a suitable union of Vişņu and me by fate. Now do you arrange a union of Pradyumna and Vaidarbhī."" Recalling their former enmity, Rukmin said: “I will give my daughter to candālas rather than Vişnu's family.” The messenger went and reported that to Rukmiņi word for word.
Insulted by her brother, she remained downcast like a day-lotus at night. “Why are you so troubled ?” asked by Pradyumna, she told the story of Rukmin, the cause of the arrow in her heart. Pradyumna said: “ Mother, do not grieve. Indeed, uncle is not deserving of conciliation. At that time father did what was fitting. After arranging what is fitting for him, I will marry his daughter." With these words, he jumped up and went to Bhojakața with Śāmba.
Both assumed the forms of caņdālas and the voices of
205. 36. The best kind of elephant. See I, n. 128.

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Kinnaras and, singing, won the hearts of all the citizens like deer,206 King Rukmin learned about them and summoned the sweet-voiced fictitious caṇḍālas. Holding his daughter on his lap, he had them sing. Delighted by their song, King Rukmin and his retinue gave them money and asked, "Whence have you come here?" They said: From heaven we came to Dvārakā, the city which was made by the gods for the god Sārigin." Vaidarbhi, delighted, asked them, "Do you know the son, Pradyumna, of Krsna and Rukmini there?" Samba said: Who does not know Pradyumna, Manmatha in form, the tilaka 207 of the ornaments of the earth, very strong?"
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On hearing that, Vaidarbhi, eager, became penetrated by love. Just then a rutting elephant pulled up its post and ran away. Running over the whole city, terrorizing the people unexpectedly, he could not be subdued by any elephant-keeper. "I will give whatever he desires to any one who subdues this elephant," the king had proclaimed by the sound of a drum. The drum was not stopped by any one; but was stopped by them.208 The great elephant was transfixed by Pradyumna and Samba by singing. The two mounted the elephant, led him to the elephant-post, and tied him. They, surprising the citizens, were summoned joyfully by the king. Rukmin said to them, Ask what you wish," and they said, Give us Vaidarbhi here. We have no cook." Rukmin, angry at hearing that, banished them from the city.
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Pradyumna said to Samba: Rukmini remains unhappy. Hence delay in Vaidarbhi's marriage is not fitting." As he was saying this, it became spotless night. Then, all the people being asleep, by means of his magic art Pradyumna went to Rukmin's daughter who was on the seventh floor of the palace. He delivered to her a fictitious affectionate letter from Rukmiņi and, when she had read it, she said, Tell me, what shall I
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206 46. Deer are considered especially susceptible to music.
207 51. See I, n. 290, for the list of ornaments, including the tilaka. 208 55. For proclamation by drum, cf. Pārśva., p. 185. Usually, the drum was touched,' but here dhr is used.

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give you?" He said: “Give me yourself only, fair-eyed maiden. I am Pradyumna for whom you were asked, fair lady.” Saying, “Oh! what is well-arranged by fate, that surely is caused by the Creator,” she consented to his speech. Making a fire by the power of his magic art and making it a witness, Krşņa's son married her with the marriage-ribbon put on and wearing fine white garments. Kārşņi sported with her at will in many ways.
In the last part of the night he said: “I am going to Sāmba. If you are questioned by your parents (or) attendants, do not talk. I have arranged for your protection from physical injury, blameless lady.” With these words, Kārşņi left and Vaidarbhi went to sleep from staying awake too long and from fatigue from pleasure. She did not awake at dawn. Her nurse came there and, when she had seen the signs of a marriage, the marriage-ribbon, et cetera, aroused her and questioned her anxiously. Vaidarbhi told nothing and the nurse, trembling with fear, told Rukmin and the queen, in order to wipe out her own guilt.
They went and questioned her and she told nothing; but they saw clear signs of marital relations. Rukmin thought to himself: “ Though she was not given, she has dallied with some one of low family from her own wish. Better if this basest of girls had been given to the candālas.” From anger at this thought, he had the cāndālas summoned by his doorkeeper. Saying angrily,“ Take the girl. Go where I shall not see you," he gave Vaidarbhi to them.
They said to Vaidarbhi: “ Princess, will you sell leeches, skin-ropes, et cetera in our house?” She, knowing the highest good, said: “Whatever fate does, I will submit to that. For the command of fate is hard to transgress.” Then the two heroes took her and went elsewhere.
But King Rukmin cried out in the council from remorse: “Oh, daughter, where are you, Vaidarbhi? Indeed, that union was not suitable. I threw you, like a cow, at the caņņālas' door, daughter. Truly, the caņņāla Anger made me give my

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 217 daughter to the caņļālas. Every one, indeed, seeks advantage for his own category. Though you were requested by Rukmiņi for her son Pradyumna, I, blind with anger, of little wit, did not give you, alas!”
While he was lamenting in this way, he heard the deep sound of musical instruments. His attendants, being asked “Where is that from?” investigated and reported: “Pradyumna and Sāmba, together with Vaidarbhi, occupy a palace outside the city which is like a heavenly palace, like gods. They, being praised by flying-ascetics, are having a concert, charming with the best musical instruments, performed. This sound comes from that, lord.” Then delighted, Rukmin led them to his house and honored them very much from affection for a nephew and son-in-law. Then Pradyumna took leave of Rukmin and went to Dvāravati with Vaidarbhi and Šāmba, a festival for Rukmiņi's eyes.
Pradyumna with fresh youth continued dallying happily with Rukmin's daughter with fresh youth like a new Rati. Śāmba sported with King Hemāngada's daughter, named Suhariņi, borne by a courtesan, whose beauty surpassed that of Apsarases. Sāmba got Bhiru to play constantly and defeated him. After he had made him lose much money in gambling, he, eager, made him pay. Making an outcry, Bhiru told Bhāmā; she told Vişņu and he told Queen Jāmbavati about Śāmba's bad conduct.
Jāmbavati said: “I have not heard about Sāmba's bad behavior for so long. Why is this, O you whose fame is wide spread?” Vişnu said: “A lioness thinks her son gentle and good. Elephants are the ones who know the sport of the young lion. Now I will show you his behavior.” Saying this, Hari assumed the form of an Ābhira and had Jāmbavati assume the form of an Abhiri. Both entered Dvārakā, selling buttermilk, and were seen by Prince Śāmba who was always roaming at random.
Śāmba said to the Ābhīri, “ Come, I will buy your milk.” She followed śāmba and Abhira followed her in turn. Šāmba 28 N

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entered a temple and called her. She said: "I will not enter there. Give me the money here." Saying, "You will have to enter here," Samba seized her by the hand and began to drag her like an elephant a creeper. Saying, "Villain, why are you seizing my wife?" the Abhira beat him quickly; and Jāmbavati and Hari revealed themselves. When he saw his parents, Śāmba covered his face and fled.
Hari said to Jambavati, "Your son's bad behavior has been seen." On the next day Śarngin had him brought by force and he came, making a wedge. Questioned, he said: This wedge will be thrown into the mouth of any one who says a word today about yesterday. For that reason I am making it." Saying, "He, shameless, amorous, misbehaves here as he likes," Śārǹgapāņi banished Samba from his city. Pradyumna, penetrated by affection, gave the magic art Prajñapti to Samba, his brother in a former birth also, as he left.
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Bhāmā said to Pradyumna, who was always tormenting Bhiruka, "Why do you not go from the city like Samba, evilminded man?" He said, "Where shall I go?" She said, "To the cemetery." He said to her again, When will there be a meeting with me?" She said angrily, "When I take Samba by the hand, villain, and lead him here, then there will be a meeting with you." Saying, Whatever my mother commands," Rukmini's son went to the cemetery and Samba came there in his roaming. Both had taken a very large burning-fee to the cemetery and gave it for the burning of the corpses of the townspeople.
"C
Bhiru and Samba (107-127)
Now Bhāmā had assembled ninety-nine fair maidens for Bhiru and sought for one maiden zealously. Pradyumna learned that from Prajñapti and immediately created an army and became a king, named Jitaśatru, himself. Samba became his daughter, resembling a goddess, and, as she was playing surrounded by friends, was seen by Bhiru's nurse. After

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MARRIAGES OF SAMBA AND PRADYUMNA 219 enquiring about her, she told Satyabhāmā about her at once and Bhāmā asked Jitaśatru for her for Bhiru through a messenger.
Jitaśatru said: “I will give the girl at that time, if Bhāmā takes her by the hand and enters Dvārakā. Furthermore, if Bhāmā puts her (the girl's) hand over Bhiru's hand at the time of the wedding, then my daughter may be Bhīru's.” So informed, the messenger went and reported it to Bhāmā. Saying, “ Very well,” Bhāmā went quickly to his camp, seeking her. Śāmba said to Prajñapti: “Have Bhāmā and her people see a girl and other people see just me, Sāmba.” This being done by Prajñapti, Prince Sāmba entered Dvārakā, his right hand held by Bhāmā. Sāmba was led by Bhāmā to Bhiru's marriage-festival and the townswomen said: "Oh, this is strange! This is strange!” Samba went to Bhāmā's house and, deceitful-minded, took Bhīru's right hand with his left hand placed over it.
Having taken with his right hand the hands of the ninetynine girls, he circled the fire at the same time according to rule. The girls, looking at Śāmba said, “You, equal to Rati's husband, have been joined with us as a husband by the Creator because of the maturing of our merit.” When the marriage with these girls had been concluded, Sāmba went to the marriage-chamber. When Bhiru went there, he was terrified by Šāmba by a frown and went away. He went and told Bhāmā and she, incredulous, went there herself and saw Śāmba. Śāmba bowed to her. She said angrily, “ By whom were you brought here, impudent villain ?” He said: “I was brought here and made to marry the girls by you. All the people of Dvārakā, spectators, are authority for this.”
Told this, she asked the townspeople who had come there. They said: “Do not be angry, queen. Sāmba was made to enter (the city) by you. While we were actually looking, he was made to marry the girls.” Saying, “You, a cheat, the son of a cheat, the younger brother of a cheat, borne by a cheat, tricked me in the form of a girl," she went away angrily.

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CHAPTER SEVEN In the presence of all the people, Krşņa himself gave the girls to Sāmba and made great joy to Jāmbavati
Sāmba went to bow to Vasudeva 209 and said: “Father, you married women after you had roamed over the earth for a long time. I married one hundred maidens at the same time without roaming. There is a distinct difference between you and me.” Vasudeva replied: “O villain, resembling a
frog in a well, you were banished by your father. Shame upon · you devoid of pride! But I, being insulted by my brother,
left by conduct proper for heroes, and roamed everywhere without hindrance and married maidens, villain. Begged urgently by their relatives whom I had met at the proper time, I went to their houses, but not like you.” Realizing that he had shown disrespect to a venerable person, Śāmba bowed deeply to his grandfather, his hands folded respectfully, and said: “I said that from ignorance. It was the bad behavior of a boy. The honored father must pardon it. The father is superior by his virtues.”
War between Krşņa and Jarāsandha (134_457)
Now, some important merchants came there by sea from Yavanadvipa, bringing much merchandise. They sold the other merchandise, but not their jeweled blankets. Seeking a special profit, they went to Rājagļha. They were taken by merchants living there, going ahead, to the house of Jivayasas, daughter of the King of Magadha. They showed Jivayaśas the jeweled blankets, cool in hot weather, warm in winter, with thick fine wool. Half the price of the blankets having been obtained, they sighed, “We came, having left Dvārikā, hoping to get more.” Jivayaśas asked them, “What city is Dvārikā, pray? Who is king there?” The merchants said: “The city Dvārikā was made by the gods on ground given by the ocean. Krsna is king there, the son of Devaki and Vasudeva." Hearing that, Jivayasas said with outcries, “ Now my husband's
209 127. His grandfather.

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murderer lives and rules the earth."
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Seeing her, Jarasandha asked the reason for the outcry. She told him the news about Kṛṣṇa and said with folded hands: Father, release me right now. I will enter the fire. I will keep my promise. I will not live any longer." Jarasandha said: "Daughter, do not weep like this. I certainly will make the mothers, sisters, and wives of Kansāri weep. Now there will be an extinction of the Yadavas." With these words the Lord of Magadha, though opposed by his ministers, ordered the army for the march. His powerful sons, Sahadeva, et cetera, followed him; and Siśupāla, King of Cedi, chief of the powerful. King Hiraṇyanābha, very strong and powerful, and Duryodhana, the Kauravya, a leader in battle, and many other kings and vassals by the thousands converged on Jarasandha like rivers on the ocean.
The crown fell from his head, the necklace on his chest broke, he stumbled, his foot caught by the end of his garment, and he sneezed in the beginning. His left eye twitched,210 his elephant relieved itself, there was an unfavorable wind, and vultures wheeled in the air. He did not stop at all, though an unfavorable result was foretold by these unfavorable omens and signs and others also like friends.211 Filling the heavens with noise, as well as dust raised by the soldiers, shaking the earth like an excited elephant of the quarters, Jarasandha, who had made a cruel promise, mounted a rutting elephant and set out toward the west, very powerful.
Närada, full of curiosity, and spies went in haste and told Śārngapāņi that Jarasandha was approaching. Kṛṣṇa, the sole abode of splendor like a fire, got ready for the march, accompanied by the beating of a drum. At its sound all the Yadavas and kings assembled, like gods of Saudharma at the sound of the bell Sughoṣā. Among them Samudravijaya came there in full armor, irresistible like the ocean, and also
210 150. Unlucky in a man. Cf. IV, p. 371.
211 151. I.e., like friends attempting to warn him.
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CHAPTER SEVEN these sons of his: Mahānemi, Satyanemi, Dşdhanemi, Sunemi, the Blessed Ariştanemi, Jayasena, Mahājaya, Tejahsena, Jaya, Megha, Citraka, Gautama, Svaphalka, Sivananda, and Visvaksena, great warriors.
Samudravijaya's younger brother, Akşobhya, who was not shaken by enemies, came there for battle and these eight sons of his, leaders in battle: Uddhava, Dhava, Kşubhita, Mahodadhi, Ambhonidhi, Jalanidhi, Vāmadeva, and Dşdhavrata. Stimita came there and these five excellent sons of his: Urmimat, Vasumat, Vira, Pātāla, and Sthira. Sāgara and his six sons: Nihkampa, Kampana, Laksmīvat, Keśarin, Śrīmat, and Yugānta came. Himavat came there and his three sons: Vidyutprabha, Gandhamādana, and Mālyavat. Acala and Acala's seven powerful sons came: Mahendra, Malaya, Sahya, Giri, Saila, Naga, and Bala. Dharaṇa and his five sons came: Karkoțaka, Dhananjaya, Viśvarūpa, Śvetamukha, and Vāsuki. Pūraņa and Pūraña's four sons came: Duḥpūra, Durmukha, Durdaśa, and Durdhara. Abhicandra came there and these six of his: Candra, Saśänka, Candrābha, Sasin, Soma, and Amstaprabha.
Vasudeva 212 came there, like a god of gods in strength, and many powerful sons of his with these names: Akrüra and Krūra, sons of Vijayasenā; Jvalanavega and Aśanivega, two sons of Syāmā; three sons of Gandharvasenā: Vāyuvega, Amitagati, Mahendragati, like embodied fires; three powerful sons of Padmāvati, the minister's daughter: Siddhārtha, Dāruka, and mighty Sudāru; two sons of Nilayaśas: Sinhaja and Matangaja; two sons of Somaśrī, Nārada and Marudeva; Sumitra, son of Mitraśrī; Kapila, son of Kapilā; Padma and Kumuda, sons of Padmāvati; Aśvasena, son of Aśvasenā; Pundra, son of Puņdrā; Ratnagarbha and powerful Vajrabāhu, sons of Ratnavati; Candrakānta and Saśiprabha, sons of Somaśrī, daughter of Soma; Vegavat and Vāyuvega, two sons
212 169. These are the 10 Daśārhas, beginning with Samudravijaya and ending with Vasudeva.

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 223 of Vegavati; three sons of Madanavegā, whose strength was famed throughout the three worlds: Anādhịșți, Dşdhamuști, Himamuști; two sons of Bandhumati: Bandhușeņa and Sinhasena; the son of Priyangusundarī, Silāyudha, a leader in battle; two sons of Prabhāvatī, named Gandhāra and Pingala; two sons of Queen Jarā, Jarākumāra and Vāhlika; Sumukha and Durmukha, sons of Queen Avanti; Rāma, son of Rohiņi, and Sāraṇa and Vidūratha; two sons of Bālacandrā, Vajradanșțra and Amitaprabha.
Many sons of Rāma, beginning with these: Ulmūka, Nişadha, Prakstidyuti, Cārudatta, Dhruva, Satrudamana, Pīțha, Sridhvaja, Nandana, Srimat, Daśaratha, Devānanda, Ananda, Viprathu, śāntanu, Pșthu, Šatadhanus, Naradeva, Mahādhanus, and Drąhadhanvan; and these sons of Vişņu came: Bhānu, Bhāmara, Mahābhānu, Anubhānuka, Bșhaddhvaja, Agniśikha, Dhịşņu, Sañjaya, Akampana, Mahāsena, Dhīra, Gambhira, Udadhi, Gautama, Vasudharman, Prasenajit, Sürya, Candravarman, Cārukṛṣṇaka, Sucāru, Devadatta, Bharata, Sankha, and other powerful sons of Vişņu by the thousand, Pradyumna, Sāmba, et cetera came together there, eager to fight..
Ugrasena and his sons came to the battle: Dhara, Guņadhara, Saktika, Durdhara, Candrasāgara; the paternal uncle of King Jyeștha, Sāntvana, and his sons: Mahāsena, Vişamitra, Hşdika, Satyamitraka; the son of Mahāsena, named King Suşeņa; Hțdika, Sini, and Satyaka, sons of Vişamitra; sons of Hşdika, Kștavarman by name, and King Dưdhadharman; son of Satyaka, named Yuyudhana, and his son Gandha; and many other sons of the Daśārhas and of Rāma and Vişnu; and sons of their fathers' sisters and their own sisters came there, very powerful.
Then on a day named by Kroșțuki Janārdana got into his chariot of which Dāruka was charioteer and which was marked by a garuda(-banner), surrounded by all the Yadus, with a festival of victory indicated by favorable omens and portents, and advanced in the northeast direction. After he had gone

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CHAPTER SEVEN forty-five yojanas from his own city, he, expert in battle, stopped at the village Sinapalli. Kșşņa's army stopped there, four yojanas this side of Jarāsandha's army, and some Vidyādharachiefs came there. They bowed to Samudravijaya and said:
“O king, we are attached to the merits of your brother, Ānakadundubhi (Vasudeva). What kind of assistance from others in battle is needed for you in whose family there are Arișțanemi, capable of protection or destruction of the world; Rāma and Govinda, whose strength is unparalleled; and these descendants, Pradyumna, Sāmba, et cetera by the crore? Nevertheless, learning that there was a suitable occasion we have come with our devotion. Instruct us. Count us in the category of vassals, lord.”
The king said, “ Very well, ” and again they said: “Jarāsandha is straw before Sārngin alone. Give us orders about the Khecaras who are partisans of Jarāsandha on Mt. Vaitādhya before they come here. Let Vasudeva, your younger brother, accompanied by Pradyumna and Sāmba, be our general. This being so, they will certainly be defeated.” With Kịşņa's permission Samudravijaya sent Ānakadundubhi and his grandsons, Pradyumna and Sāmba with the Khecaras. At that time Ariştanemi gave Vasudeva the amulet that obstructed weapons which had been tied on his arm by the gods at his birth-bath.
Now the minister Hansaka came with other ministers and made this speech of good counsel to the lord of Magadha: “In the past Kansa did an unwise thing and he reaped its fruit. Without the power of good counsel, the powers of energy and excellence of treasury and army 213 have bad results. It must be considered whether an enemy is small, equal, or superior to one's self. How much more this powerful Vişnu who is superior to yourself! The tenth Daśārha blackened the faces of the kings at Rohiņi's svayamvara. The master himself saw that. Then no one in your army was the equal of Vasudeva.
213 208.
The 3 divisions of sakti. See II, n. 117.

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 225 Your soldiers were saved by his elder brother, Samudra.
Vasudeva, known from winning crores in gambling and from saving your daughter's life, even though condemned to death, did not die because of his own power.214 His sons, Rāma and Kļşņa, attained such prosperity that Vaiśravaņa made the city Dvārakā for them. These are the heroes, great warriors, to whom the warriors, even the Pāņdavas, Yudhisthira and the others, have resorted as a refuge in time of trouble. The sons, Pradyumna and Sāmba, are like another Rāma and Krşņa; Bhima and Arjuna are terrifying even to Kștānta from strength of arm. What need of the other heroes being named, since among these Nemi alone is able easily to make the earth an umbrella with his arm as a handle ? . In your army Damaghoșa's son,215 (Śiśupāla) and Rukmin are leaders. Their strength in a fight with Bala was demonstrated at the abduction of Rukmiņi. Duryodhana, the Kauravya, and Sakuni, the Gāndhāra—these, indeed, have strength in trickiness, like a dog. There is no counting them among heroes. Karņa, too, King of the Angas, I fear, is like a handful of meal in the ocean of Krşņa's army, which has great warriors to the number of a crore. Nemi, Kșşņa, Bala-these are three very great warriors in the enemy's army. You are one alone in your army. There is a great difference between the two armies.
Who is eager for battle with Śrī Nemi to whom the Indras, Acyuta and the others, pay homage from devotion? Your son, Kāla, was destroyed by the gods themselves, partisans of Kļşņa, who played a trick. Recognize an adverse fate from . that. Acknowledging the law, these Yadus, though powerful, left Mathurā and went to the city Dvārakā. Kșşņa has come now opposed to you, but not of his own accord, like a serpent dragged from its hole by you, after striking it with a club. So much having happened, master, it is not fitting to fight with him. If you do not fight, he will turn around and leave.”
214 212. See above, p. 77 f.
215 217. Siśupāla, the son of Damaghosa and Mādri, a sister of the Daśārhas. 29 N

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CHAPTER SEVEN Angered by that speech, Jarāsandha replied: “ Surely, wretch, you have been weaned away 216 by these crafty Yadus, since you try to make me afraid of the enemy, telling that without effect. Does the lion ever become afraid from the howls of jackals, evil-minded man? I shall reduce to ashes the cowherds' army by my power. Shame on this wish of yours advocating retreat from battle.”
Then the minister Dimbhaka said: “ This speech is like his heart. Battle, of which the time has come, certainly must not be avoided now by the master. Glorious death in battle of those facing the enemy is better than life of those turning their backs on battle, lord. Arranging the wheel-formation, impenetrable as the cakra-jewel, in our army, we will destroy the enemy-army engaged in battle.”
Delighted, Jarāsandha said to him: “Good! Good!” and he instructed his mighty generals to make the wheelformation. The ministers, Hansaka, Dimbhaka, and other generals made the wheel-formation at the Ardhacakrin's command. In the wheel which had one thousand spokes, one king stood on each spoke. Each one of the kings had one hundred elephants, two thousand chariots, five thousand horses, and sixteen thousand foot-soldiers of boundless glory. There were seventy-five hundred kings in the circumference of the rim and in the middle of it was the Lord of Magadha with more than five thousand kings. In the rear of the King of Magadha was the army from Sindhu and Gāndhāra. The hundred Dhārtarāștras were to the king's right. The kings of Madhyadeśa were to the left. In front there were kings without number. At each joint of the rim there were kings with formations of fifty carts. Gulmas 217 were placed in each
216 226. Bheda has been used-one of the 4 upāyas. See I, p. 153 and Abhi. 3.400.
217 239. In Abhi.3.412 is given a succession of military groupings. Here a gulma consists of 27 elephants, 27 chariots, 81 horses, and 135 infantry. Gaņa does not occur in this connection in the Abhi. According to MW, a gaña = 3 gulmas, but the numbers of its members correspond with Hem.'s gulma.

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 227 interval (between spokes) and gaṇas between the gulmas. Outside the formation there were kings with various formations. Then King Jarāsandha installed King Hiranyanābha, faithful, long-armed, with celebrated skill in various kinds of fighting, lord of expertness, as general of the wheel-formation. The sun set.
At night the Yadus made the garuļa-formation, hard to penetrate by enemy-kings, the rival of the wheel-formation. In this formation there was half a crore of noble princes. Sirapāņi and Sārngapāņi were placed at its head. Akrūra, Kumuda, Padma, Sāraņa, Vijayin, Jaya, Jarākumāra, Sumukha, Dşdhamuști, Vidūratha, Anādhțsti, Durmukha--these sons of Vasudeva with a lac of chariots were guards of the rear of Kansadviş. Behind them was Ugrasena with a crore of chariots. There were four sons to guard his rear. To guard Bhoja (Ugrasena) and his sons these kings were behind them: Dhara, Sāraṇa, Candra, Durdhara, and Satyaka.
Long-armed Samudravijaya took charge of the right wing himself and stood with his brothers and brothers' sons. Mahānemi, Satyanemi, Dươhanemi, Sunemin, Aristanemi, Vijayasena, Megha, Mahājaya, Tejahsena, Jayasena, Jaya, Mahādyuti—these sons of Samudravijaya were at the side. Other kings with twenty-five lacs of chariots stood at Samudravijaya's side, like sons. Rāma's sons were in charge of the left wing and also the Pāņqavas, Yudhisthira and the others, whose strength was immeasurable. Ulmūka, Nişadha, Satrudamana, Prakstidyuti, Sātyaki, Sridhvaja, Devānanda, Ananda, Sāntanu, Satadhanvan, Daśaratha, Dhruva, Pșthu, Viprathu, Mahādhanus, Dşdhadhanvan, Ativīrya, Devanandana-these, surrounded by twenty-five lacs of chariots, stood behind the Pāņdavas, eager to kill the Dhārtarāșțras.
Behind them were Candrayaśas, Sinhala, Barbara, Kamboja, Kerala, and King Dravida. In their rear stood Mahāsena's father, the sole mountain of fortitude and strength, with sixty thousand chariots. For guarding the wings there were Bhānu,

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CHAPTER SEVEN Bhāmara, Bhiruka, Asita, Sañjaya, Bhānu,218 Dhțsņu, Kampita, Gautama, Satruñjaya, Mahāsena, Gambhira, Brhaddhvaja, Vasuvarman, Udaya, Kệtavarman, Prasenajit, Dşdhadharman, Vikrānta, Candravarman, Pārthiva. This was the garudaformation made by Garuda-bannered (Kșşņa).
Knowing that Nemin wished to fight from affection for his brothers, Sakra sent his own chariot, distinguished by weapons of victory, with Mātali (the charioteer). The chariot, gleaming with jewels, spreading sunrise, as it were, brought by Mātali, was adorned by Aristanemi. Samudravijaya himself installed (by sprinkling) Anādhșsti, Kțşņa's elder brother, in command of the army, accompanied by putting on a tiara. The cry of “ Victory! Victory!” arose in all of Hari's army and there was terror everywhere in Jarāsandha's army..
A violent battle began between the soldiers in the vanguard of the two formations who marched together without any gaps as if their garments were tied together. Various missiles flew up in the battle of the two formations like waves of the East and West Oceans rolled high at the end of the world. Both the formations of the two armies attained a state of complete impenetrability, like a riddle, by each other. After fighting for a long time, the soldiers in the van of the garuda-formation, though very firm from devotion to the master, were broken by Jarāsandha's soldiers. Then Tārkşya-bannered (Krşņa) himself, like the soul of the garuda-formation, strengthened the soldiers, raising up his hand like a banner.
Mahānemi and Pārtha (Arjuna), like the right and left wings, and Anādhịşti, like the beak of the formation in frontthese three became angry. Long-armed Mahānemi blew the conch, Sinhanāda, and Anādhșsti blew Balāhaka, and Phālguna (Arjuna) blew Devadatta. The Yadus beat crores of drums and the sound of the conchs was followed by their sounds like the king of Sankha by the Sankhakas. The soldiers in the enemy-army were terrified by the sound of the three conchs
218 258. One of these 'Bhānus' must be Mahābhānu.

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and by the sound of the drums, like crocodiles in the ocean. The three generals, Nemi,219 Anādhṛṣṭi, and Pārtha, strode, raining arrows, like very powerful oceans at the end of the world. The kings placed in the cart formation at the joints at the rim fled, unable to endure the heroism of their arms. The wheel-formation was broken in three places by the three, like the bank of a mountain-stream by wild elephants bent down (to strike). They themselves entered the wheel-formation, like the currents of rivers by which paths had been made, and other soldiers after them. Duryodhana, Raudhira, Rukmin these three kings stopped the soldiers and rose up, eager to fight. Surrounded by warrior-kings, Duryodhana blocked Partha, Raudhira blocked Anādhṛṣṭi, and Rukmin blocked Mahānemi. Duels between these six took place; and between other warriors, their partisans, by the thousand.
Mahānemi impatient, deprived Rukmin, who thought himself a hero, shouting defiance, arrogant, of his weapons and his chariot. To protect Rukmin who had approached the point of death, seven kings, Satruntapa and others, came together in the gaps. While these seven were raining arrows at the same time, Śaiveya (Neminātha) struck down their bows, like lotusstalks, with arrows. After he had fought for a long time, Śatruntapa threw a spear at the enemy and all the Yadus were terrified, seeing it burst into flames. Servants, originating from the end of the spear, carrying various weapons, committing cruel acts, fell into the air by the thousand.
Then Mätali said to Ariṣṭanemi: "This king got that from the Indra Bali by penance, like Rāvaṇa from Dharaṇa. This must be destroyed by a thunderbolt." At Nemi's command he fastened a thunderbolt to Mahanemi's arrow rapidly. Hurling the thunderbolt-arrow quickly, Mahānemi made the spear fall to the ground and deprived the king of weapon and chariot. Samudra's son (Nemi) destroyed the bows of the
219 274. Nemi alone usually means Arişṭanemi, but here it refers to Mahānemi.

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other six kings and at that time Rukmin, mounted in another chariot, attacked again. Eight kings together-Satruntapa and others and Rukmin-standing at the head of the arrogant, fought with Saiveya. Whatever bow Rukmin took, the prince destroyed it. So twenty bows of his were destroyed in immediate succession.
Then he (Rukmin) threw the club Kauberi at Mahānemi and Śiva's son reduced it to ashes with a fiery arrow. Rukmin, unable to bear defeat in battle, discharged the arrow, Vairocana, which rained lacs of arrows, at Śaiveya. Mahānemi blocked it with the arrow, Mahendra, and struck Rukmin on the forehead with another arrow. Veņudarin killed him distracted by that blow and the seven kings attacked Mahānemi quickly. Samudravijaya defeated Druma, Stimita defeated King. Bhadraka, and Akṣobhya, whose strength was unshakable, Vasusena.
Then Sagara killed in battle an enemy, named Purimitra, and Himavat, firm as Himavat, killed Dhṛṣṭadyumna. Dharaṇa, like Indra Dharana in strength, killed King Anvaṣṭaka and Abhicandra killed arrogant Satadhanvan. Pūraṇa killed Drupada and Sunemi Kuntibhoja, Satyanemi Mahāpadma, Drdhanemi Śrideva. Thus broken by the Yadu-heroes, the enemy-kings went to Hiranyanābha, who had been installed as commander-in-chief, for protection.
Now the heroes, Bhima and Arjuna, and Rama's powerful sons, put to flight the Dhartarāṣṭras, like clouds dhārtarāṣṭrahansas.220 The skies became dark from Pārtha's falling arrows and the universe became distracted by the terrible sounds of Gāṇḍīva (Arjuna's bow). As he drew the arrows (from the quiver), placed them on the bow, and discharged them rapidly, no interval was distinguished by the gods standing in the air. Then Duryodhana, Kāsi, Trigarta, Sabala, Kapota, Romarāja, Citrasena, Jayadratha, Sauvira, Jayasena, Śūrasena, and Somaka together attacked Partha, casting aside the ethics of the
220 301. A kind of hansa with black bill and feet. Abhi. 4.392.

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MARRIAGES OF SĀMBA AND PRADYUMNA 231 warrior-caste. Sahadeva fought with Sakuni, Bhima with Duḥśāsana, Nakula with Ulūka, Yudhisthira with Salya. The sons of Draupadi with soldiers fought very hard with the six, Durmarsaņa, et cetera and Rāma's sons with the remaining kings. Kirīțin (Arjuna) cut down the arrows of the kings, Duryodhana, et cetera, who rained them simultaneously, with arrows, as easily as lotus-stalks. Gāņdivin (Arjuna) slew Duryodhana's charioteer and horses, and destroyed his chariot with arrows, and made his armor fall to the ground. Dhārtarāșțra, uninjured, ashamed, fled quickly like a mere foot-soldier and leaped into Sakuni's chariot like a bird.
Dhanañjaya (Arjuna) put to flight the ten,221 Kāsi, et cetera, with a rain of arrows, like a cloud dispersing elephants with a rain of hail. Šalya cut down Yudhisthira's chariotbanner with an arrow and Yudhisthira cut down Salya's bow and arrow. Šalya strung another bow and put to flight Yudhisthira with heron-feather-arrows, like the rainy season the sun with clouds. Then Kaunteya (Yudhisthira) discharged a spear hard to endure at Salya which caused terror to everyone like lightning out of season. Unhindered by enemy-arrows, it fell quickly and slew Salya, like a thunderbolt a lizard. Many kings fled. Vļkodara (Bhima), angered, recalling the victory in gambling by trickery, slew easily Duryodhana's full brother. Sahadeva, attacked by Gāndhāra with magic weapons and with missiles, shot an arrow, the destroyer of life. Suyodhana (= Duryodhana), who had really abandoned warriorethics, cut down this arrow, which had not yet reached Sakuni, with a sharp arrow. Mādreya (Sahadeva) said to him defiantly: “Duryodhana, cheating on your part is apparent in battle as well as in gambling. Indeed, that is the strength of the weak. I will kill at the same time the two of you, crafty like jackals, fortunately found together. Do not separate."
With these words, Sahadeva covered Suyodhana with sharp
221 311. Why 10? This should be 11. Twelve are named above as his attackers and only Duryodhana has fled.

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arrows, like autumn-time a wood with parrots. Duryodhana attacked Madreya with arrows and destroyed the bow, the root of the tree of battle. Duryodhana discharged an arrow, entirely unerring, subject to a charm, like Kināsa (Yama), for the destruction of Sahadeva. Dhananjaya (Arjuna) obstructed the arrow on the way with the arrow Garuḍa together with Suyodhana's hope of victory. Śakuni twanged his bow aloud and made Madreya disappear entirely by means of showers of arrows, like a cloud a mountain. Sahadeva destroyed Sakuni's chariot, horses, and charioteer and cut off his head like the fruit of a tree. Nakula quickly put Ulūka to flight with missiles, like the sun an owl with its rays, after easily depriving him of his chariot. He went to Durmarṣaṇa's chariot; and Durmarṣaṇa and the others-the six-were put to flight by Draupadi's sons and their soldiers. They resorted to Duryodhana and Duryodhana together with the kings, Kāsi, et cetera, attacked Dhananjaya.
Surrounded by Rama's sons, like Purandara by gods, Partha split the multitude of the enemy by various arrows. Pārtha, blinding all the enemy with arrows, slew Jayadratha, like Duryodhana's life that had become separated. Karṇa, Kālapṛṣṭha 222 being drawn to his ear, biting his lips, chief of heroes, ran forward, wishing to kill Kirițin. For a long time the two heroes, Karna and Arjuna, played with arrows like dice, watched by the gods from curiosity. His chariot destroyed several times, his other weapons lost, carrying only a sword, Karna, best of heroes, was finally killed by Kirițin. Bhima gave a lion's roar; Phalguna blew the conch; and all of Partha's soldiers roared, thinking themselves conquerors. Duryodhana, blind with anger, quickly attacked with an army of great elephants, haughty, wishing to kill Bhimasena. Maruti (Bhimasena), striking chariot against chariot, horse against horse, elephant against elephant, destroyed completely Duryodhana's army. The appetite of powerful Bhimasena
222 332. The name of Karna's bow.

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 233 fighting in this way was not satisfied by them, like that of one eating is unsatisfied by sweet-meats. The hero Duryodhana himself, quickly reassuring his people, ran at Bhimasena, like an elephant at an elephant. Both the heroes fought with various weapons for a long time, like thundering clouds, like angry lions. Recalling the enmity from gambling, Bhima lifted up a great club and crushed Duryodhana with his horses, chariot, and charioteer. Duryodhana having been killed, his soldiers were leaderless and went to the general, Hiraṇyanābha, for protection.
All the Pāņdavas and Yadus belonging to the right and left wings surrounded General Anādhșşti. Hiraṇyanābha took charge of the vanguard of the army, like a pilot the front of a boat, and, angry, attacked the Yadus, shouting abuse. Abhicandra said to him: “Why do you talk like a clown? Warriors are not heroes from talk, but are heroes from the defeat of- enemies.” Then Hiranya shot sharp arrows at Abhicandra. Pārtha destroyed them in midair, like a wind rain-clouds. He hurled a series of arrows, hard to keep off, at Arjuna. Bhima jumped between and with a club made him fall from the chariot. Ashamed, he got into the chariot again, biting his lips from anger, and rained sharp arrows on the whole of the Yadus' army. There was not a horseman, nor an elephant-rider, nor a charioteer, nor a foot-soldier in the great army of the Yadus whom he did not strike with arrows.
Then Jayasena, Samudravijaya's son, angry, ran to fight with Hiraṇyanābha, his bow drawn. Saying, “O nephew, why do you come to Yama's mouth?” Hiraṇyanābha killed Jayasena's charioteer. Jayasena quickly destroyed his armor, bow, and banner, and led his charioteer to Yama's house. Angry, Hiranyanābha killed Jayasena, striking him with ten sharp arrows which penetrated the chinks (in his armor). The hero, Mahājaya, Jayasena's brother, got down from his chariot, carrying sword and shield, and ran at Hiranya. Hiranya cut off his head with a sharp-edged arrow from a distance.
Angry at the killing of his two brothers, Anādhțșți fought 30 N

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with him. Other kings on Jarasandha's side fought with Bhima, Arjuna, et cetera and with the Yadus in pairs, one from each side. Bhagadatta, King of Pragjyotisa, like the lord of the Jyotiskas,223 mounted on an elephant, attacked Mahānemi. He said: "I am not your brother's brother-in-law, Rukmin,224 nor Aśmaka; but I am Kṛtānta to enemies like hell-inhabitants. Therefore, flee, sir!" Saying this, he urged forward his elephant with a goad; and the charioteer whirled Mahānemi's chariot in a circle. Mahānemi struck the elephant's feet with arrows and the elephant, his feet crippled, fell with Bhogadatta. "You are not Rukmin," laughed the hero Mahānemi, who was compassionate by nature, and, touching him with the end of the bow, released him.
Now Bhüriśravas and Satyaki fought, both longing for the Sri of victory for Jarasandha and Vasudeva, respectively. Fighting with divine iron missiles, like elephants of the gods with their tusks, they became terrifying to the three worlds. After a long time, their weapons destroyed like clouds whose water is exhausted, both fought with their own arms, striking fist against fist. They shook the earth with their hard falls and jumps up and both split open the skies, as it were, with the noise of slaps on the arms. Satyaki bound Bhūriśravas with a rope, twisted his neck, pressed his back with a knee, and killed him.
Now Anādhṛṣți cut down Hiranyanābha's bow, and he hurled a club, destroyer of enemies, at Anādhṛṣṭi. As it fell, Anādhṛṣṭi broke it with arrows, and it lighted up the sky with masses of flying sparks. Wishing to kill Anädhṛṣṭi, Hiranyanäbha got down from his chariot quickly and ran forward on foot, carrying sword and shield. Kṛṣṇa's elder brother got down quickly with sword and shield and harassed him for a long time, moving with various steps. Anādhṛṣṭi, lighthanded, using trickery, cut Hiranya's body with a sword like
223 357. The sun.
224 358. Rukmin was the brother-in-law of Vasudeva, the cousin of Mahānemi. I do not know the point of Aśmaka.'

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MARRIAGES OF SAMBA AND PRADYUMNA 235 a piece of wood with a brahmasūtra.225 His kings took refuge with Jarāsandha. Just then the sun sank into the Western Ocean.
Anādhțşti, honored by the Yadus and Pāņdavas, went to Kļşņa. At Krşņa's command all went to their respective camps. Then King Jarāsandha took counsel at that time and installed powerful Siśupāla as general of the army. The Yadus made a garuda-formation at Garuda-bannered's command and took the battle-field at dawn like that. Siśupāla made a wheel-formation in like manner (as before). Then King Jarāsandha took the battle-field. Then Hansaka at Jarāsandha's request pointed out the enemy-soldiers and gave their names exactly:
“That is Anādhệști, whose banner is an elephant, with a chariot with black horses. That is Pāņdu's son, Yudhisthira, with a chariot with dark horses. That is Dhanañjaya with a chariot with white horses; and that is Vļkodara (Bhima) with chariot-horses the color of a blue lotus. That is Samudravijaya with a lion-banner and golden horses. That is Aristanemi whose banner is a bull and whose horses are parrot-colored. That is Akrūra with a plantain-banner and brindled horses. That is Sātyaki with horses spotted like a partridge. That is Prince Mahānemi with horses the color of white water-lilies; that is Ugrasena with horses the color of a parrot's beak.
That is Jarākumāra, with golden-backed horses and a deer-banner; that is Sinhala, son of Ślakṣnaroman, with horses from Kamboja. That is Meru with a dolphin-banner and tawny horses; that is King Padmarathapura with horses the color of a red lotus. That is Sāraṇa, whose banner is a blue lotus, with dove-colored horses; and that is Vidūratha with a
225 371. I can find no definition of brahmasūtra except the normal 'sacred thread.' It is possible that it means that Anādhrşți carved Hiranyanābha's body as mathematically as a carpenter would a piece of wood measured by a thread, which Indian carpenters do use; but why a 'sacred thread' which they would not use?

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CHAPTER SEVEN water-jar-banner and horses with five auspicious marks.226
That is Krşņa with a garuda-banner and white horses in the midst of the soldiers, like a rain-cloud with cranes in the air. That is Rauhiņeya (Rāma), palm-bannered, with black horses, placed in his right wing, like a living Kailāsa. There are many other Yadus with various horses and chariot-banners, great warriors, who can not be named now."
After hearing that, Jarāsandha twanged his bow angrily and drove his chariot rapidly against Rāma and Krşņa. Jarāsandha's son, Yavana, the crown-prince, angrily advanced to kill Vasudeva's sons, Akrūra, et cetera. A battle, terrifying as the end of the world, took place between long-armed Yavana and them, like one between a śarabha and lions. Rāma's younger brother, Sāraṇa, whose strength was unparalleled, blocked him, raining various arrows like a cloud raining frogs. Yavana destroyed Sāraṇa's chariot and its horses by means of an elephant, named Malaya, lofty as the Malaya Mts. The elephant lowered its head (to strike) and Sāraņa cut off Yavana's head with a sword, like the fruit of a tree rocked by the wind. He cut off the trunk and tusks of the elephant as it rose up and Krşņa's army danced like peafowls in the rainy season.
When he had seen his son's slaughter, Jarāsandha, angered, carrying a bow, set out to kill the Yadus, like a lion deer. Ananda, Satrudamana, Nandana, Śrīdhvaja, Dhruva, Devānanda, Cārudatta, Pitha, Harişeņaka, Naradeva—these ten sons of Bala in the front of battle were killed by Jarāsandha, like goats in the front of a sacrifice. Kļşna's army fled at the sight of the princes' slaughter and Māgadha (Jarāsandha) followed it, killing, like a tiger a herd of cows. Then General Siśupāla, laughing, said to Křşņa: “ This is not a cow-station, Kệşņa; this is a battle of heroes.” Kțşņa said: “Go, king! Eventually you must go. Why have you delayed so long in
226 385. Pundra. On the chest, back, face, and flanks. Cf. Harşacaritra, p. 50.

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 231 Rukmin's 227 battle, son of Mādri?”
Pierced by Hari's speech like an arrow piercing chinks in armor, the King of Cedi twanged his bow and discharged sharp arrows. Hari destroyed his bow, armor, and chariot with arrows and, drawing his sword, ran after him, like a fire with high smoke. Hari cut down in turn the sword, crown, and then the head of the King of Cedi who was shouting abuse, evil-minded. Angered by. Siśupāla's killing, Jarāsandha, terrible like Kștānta, attacked with his sons and kings. He said to the Yadus: “Do not die uselessly, sirs! Hand over the two cowherds. Nothing has been hurt today."228
Angered by that speech, like serpents touched by a stick, the Yadus attacked with shouts, raining various weapons. Though he was one, Jarāsandha pierced the Yadu-soldiers with terrible arrows from all sides, as if he had become many, like a hunter deer. Neither foot-soldiers, nor charioteers, nor cavalry, nor elephant-riders were able to stand before Jarāsandha as he fought. Like cotton blown by the wind, the whole army of the Yadus fled in every direction, injured by Jarāsandha's arrows. Jarāsandha dived into the great pool of Yadu-soldiers on all sides, like a buffalo, and the Yadus became frogs in it.
Twenty-eight sons of Jarāsandha, throwing the poison of weapons, like serpents, attacked Rāma. The other sixty-nine sons of Jarāsandha, wishing to kill Janārdana, besieged him like demons. A terrible fight took place between Rāma and Kșşņa and them, which rained sparks from the destruction of each other's missiles. Rāma dragged Jarāsandha's twentyeight sons by the plow and crushed them, like ants, with the pestle. Shouting, “ Even now this cowherd, disregarded, is killing," Jarāsandha struck Rāma with a club like a thunderbolt. Rāma vomited blood from the blow with the club and
227 401. As a matter of fact, Rukmin was not responsible. It was Jivayaśas, who incited her father.
228 406. Apparently he means that nothing has happened so far to prevent peace, if Rāma and Kțşņa are surrendered.

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CHAPTER SEVEN a great cry, “Ha! Ha!” arose in all the army of the Yadus. The youngest Kaunteya, (Svetavāhana), jumped between and fought Jarāsandha who wished to attack Rāma. Kļşņa saw Rāma's wretched state and, angered, his lips trembling, killed Jarāsandha's sixty-nine sons who were in front of him.
“Rāma here will certainly die. What is the use of Kirīțin (Arjuna) being killed? I will kill Kșşņa.” With these thoughts, the King of Magadha attacked him. Then a rumor spread everywhere, “Kșşņa has really been killed.” Just then Mātali said to Ariştanemi: “Of what importance is Jarāsandha compared with you, Sri Nemi, Lord of Three Worlds, like a young elephant compared with a śarabha? He, disregarded by you, is making a dearth of Yādavas now. Show at least, Lord of the World, an exploit of your own easily accomplished. Even if the Lord is averse to any censurable act from birth, yet he should not disregard his own family being destroyed by enemies."
Spoken to like this, without anger Nemi took in his hand the conch Paurandara, whose sound exceeded that of a thundercloud, and blew it. By its sound filling the space between heaven and earth, the enemy were terrified and the Yadu-army was restored again, able to fight. At Nemi's command Mātali whirled the chariot in the battle like a circle of fire-brands, resembling a whirlpool in the ocean. Like a new cloud with a drawn rainbow, the Lord rained streams of arrows on all sides, making the enemy tremble. The Lord destroyed the banners of some, of some the bows, of some the chariots, and of some the crowns. The enemy-soldiers became unable even to look at, to say nothing of striking, the Lord who resembled a sun at the end of the world.
The Master alone killed a lac of crowned kings. What are mountains compared with the ocean enraged? The Master, Lord of Three Worlds, did not kill Jarāsandha, sparing him with the idea, “ The Prativişņu must be killed only by Vişņu." Śri Nemi continued blocking the enemy, having the chariot whirled, and the Yadu-soldiers fought again, their

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MARRIAGES OF ŚĀMBA AND PRADYUMNA 239 courage regained.
In the meantime the remaining Dhārtarāșțras were killed by Pāņdu's sons because of their own enmity, like deer by lions. Baladeva, having recovered (from the blow), fought many times, with the pestle and plow upraised, and killed the enemy-soldiers.
Now Jarāsandha said to Kșşņa: “For a long time you have remained alive only by trickery, like a jackal, sir cowherd. Kansa was killed by a trick; Kāla too was killed by a trick. Indeed, you, unskilled in weapons, have not put up any fight. Now I shall put an end to your trickery and to your life at the same time, villain. Now I shall carry out my promise to Jīvayasas."
Krşņa smiled and said: “O king, you have spoken the truth. I am such a person (as you say). But your own skill in weapons must be shown. I am not boastful like you. However, I say only this. Your daughter's vow to enter the fire will be fulfilled.”
Angered by this speech of Vişņu, Jarāsandha discharged arrows and Kțşņa destroyed them, like che sun darkness. Both, armed with bows, fought ardently like sarabhas, making all the quarters resound with the sounds of the bow. The oceans were agitated by the impact of their fight, the Khecaras in the air trembled, and the mountains shook. The earth, unable to bear the coming and going of their chariots heavy as mountains, gave up instantly all capacity for endurance. Janārdana struck down the King of Magadha's divine missiles with divine ones and iron missiles with iron ones with the greatest ease. The futility of all weapons being apparent, the King of Magadha, filled with embarrassment and anger, recalled the cakra which was difficult to check by other weapons.
Whirling the cakra, which had come at once, in the air in his hand, Magadha, blind with anger, thirsting for victory, hurled it at Krşņa. Even the Khecaras in the air trembled very much at the falling cakra and Kệşņa's soldiers, completely depressed, were terrified. Kșşņa, Rāma, the five Pāņdavas,

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CHAPTER SEVEN and other warriors threw their own missiles to make it halt. The cakra, unhindered by them, like the current of an overflowing river by trees, came and struck Krşņa on the breast with its hub. The cakra, as if weaned apart by the policy of dissension, stayed at his side and Kșşņa took it in his hand like his own majesty that had been offered. “The ninth Väsudeva has arisen," the gods, proclaiming this, rained a shower of perfume and flowers on Krşņa from the air.
Kșşņa, feeling compassionate, said to the King of Magadha: “Take note, was this deceit of mine? Now go home. Acknowledge my command and again flourish with wealth. Lay aside conceit which has evil consequences. Live now, though old.” The King of Magadha replied: “You are hurling my cakra, which is like a fire-brand, cherished for a long time by me alone. Hurl it.” Then Janārdana hurled the cakra at Jarāsandha. Their very enemies' weapons become their own in the case of the great. The King of Magadha's head, cut off by the cakra, fell to the ground, but he went to the fourth hell. The gods rained flowers from the trees of heaven on Krşņa shouting, “ Hail! Hail!”

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CHAPTER VIII THE EPISODE OF SĀGARACANDRA, KIDNAPING
OF UŞĀ, AND KILLING OF BĀŅA Then Neminātha released the kings, enemies of Krşņa, from the blockade. They bowed to him, their hands folded submissively, and said:
“Lord, Jarāsandha and we were deceived at that very time when you descended into the Yadu-family, Lord of Three Worlds. Viņņu alone, no one else, is the slayer of the Prativişnu, no doubt; to say nothing of one of whom you, Lord, are the aid and kinsman. This was not known by us and Jarāsandha at first. Therefore, we committed such actions. Such is fate. Today we have come to you for protection. May there be good fortune to us all. Rather, enough of talking. There is naturally good fortune of those submissive to you."
Nemi went with the kings, who continued talking in this way, to Hari. Hari got down from his chariot and embraced him closely. At Nemi's command Hari claimed the kings and also Sahadeva, Jarāsandha's son, at Samudravijaya's command. Hari gave a fourth part of Magadha to Sahadeva and installed him in his father's rank, like a pillar of fame of himself. Keśava installed Mahānemi, son of Samudravijaya, in Sauryapura; Rukmanābha, son of Hiraṇyanābha, in Kośalā; and Dhara, son of Ugrasena who did not accept the kingdom, in Mathurā. Then the sun plunged into the Western Ocean. Dismissed by Neminātha, Mātali went to heaven. Krşņa and the others, at Krşņa's order, went to their respective camps. Samudravijaya remained, eager for Vasudeva's coming.
On the next day three elderly Khecaris came to Vāsudeva who was in company with Samudravijaya and said:
“Vasudeva, accompanied by Pradyumna and Śāmba, comes soon with Khecaras. Let his actions be heard,
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Vasudeva went from this place with his two grandsons and Khecaras to Vaitādhya and fought with hostile Khecaras. Nilakantha, Angāraka, and other former enemies among the Khecaras—all together fought Vasudeva. During that battle yesterday gods who were near said, “ Jarāsandha has been killed and Kļşņa has become Vişnu.' Hearing that, all the Khecaras quit the battle-field and reported to King Mandaravega.
He instructed them: ‘Do you all come, sirs, bringing large presents. We shall go to Hari for protection by the door of Vasudeva.' Saying this, he went to Vasudeva's presence and gave his sister to Pradyumna and King Tripatharşabha gave his daughter. King Devarṣabha and Vāyupatha gave their daughters to śrīmat Prince Śāmba with great joy. All the Vidyādhara-lords are coming now with Vasudeva and we have been sent ahead to announce it.”
While they were saying this, Vasudeva, accompanied by Pradyumna and Samba, came there. with Khecaras, a festival for the eyes. The Khecaras worshipped Krşņa with much gold and jewels, chariots, horses, elephants, et cetera, imitating streams of treasure. Hari performed the funeral rites of Jayasena and others; and King Sahadeva those of Jarāsandha and others. When Jivayaśas had seen the destruction of her husband and father with his family, she abandoned her life by means of fire. Since the Yadus had jumped from joy, Janārdana made a city Anandapura 229 there on the site of Sinapalli.
Then Govinda, having conquered half of Bharata in six months, went from that place to the Magadhas, attended by Khecaras and mortals. There Kansa's destroyer lifted a stone named Koţiśīlā, one yojana high and one yojana wide, four fingers' distance from the ground with his left arm. Koțiśīlā was presided over by deities living in half of Bharata. The first Vişņu raised it to the end of his arm;230 the second to his
229 27. Identified with Vadnagar in North Gujarat, LAI, p. 266. But no identification of Anandapura with Sinapalli is made in LAI. See p. 334.
230 31. See III, pp. 53, 83, 104, 123, 147; IV, pp. 39, 51, 259,

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THE EPISODE OF SĀGARACANDRA : 243 forehead; the third to his neck; the fourth to his breast; the fifth to his heart; the sixth to his hip; the seventh to his thigh; the eighth to his knee; and the last four fingers from the ground. For in avasarpiņi they had decreasing powers.
Then Kṛṣṇa went to Dvārakā and was installed as ardhacakrin by sixteen thousand kings and by gods. Janārdana dismissed the Pāņdavas to Kurudeśa and the others, Khecaras and mortals, to their respective homes. The ten powerful Daśārhas, Samudravijaya, et cetera; the great warriors, Baladeva, et cetera to the number of five; the sixteen thousand kings, Ugrasena, et cetera; three and a half crores of princes, Pradyumna, et cetera; sixty thousand of the uncontrolled (princes), Sāmba, etcetera; twenty-one thousand heroes,
Virasena, et cetera; likewise fifty-six thousand powerful, eminent ·body-guards,231 Mahāsena and others; others, rich men, sheths, caravan-leaders, by the thousand attended Krşņa, their folded hands placed on their foreheads. The sixteen thousand kings gave jewels as presents to Vāsudeva from devotion and each gave two choice maidens. Of these, Krşņa married sixteen thousand maidens, Bala eight thousand and other princes as many. Kșşņa, Rāma, and the princes sported at pleasure in pleasure-gardens, pleasure-mountains, et cetera, surrounded by charming wives.
King Samudravijaya and Queen Sivā, seeing them amusing themselves in this way, said to Nemi in a speech permeated with affection: “Dear boy, always there is joy to our eyes looking at you. Let it be more by marrying a suitable bride." Lord Nemi, terrified of existence even from birth and endowed with three kinds of knowledge, said: “I do not see suitable girls anywhere. These lead to falling into misfortune.
231 38. Talavarga. This seems to be the same as talavara, which MW defines as body-guard' and PH as 'city-guard.' The Prabandhacintamani, p. 79, line 28, (Singhi ed.), has talavargiya. LAI, p. 60, interprets talavara as
knights' and says, n. 11: “They were invested with a patta given by the king; they possessed the same status, the only difference was that they were without chowries."

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244
CHAPTER EIGHT Enough of them for us. When suitable ones are encountered, then I shall marry them.” By this dignified speech, Nemi. restrained his parents, guileless by nature, from insistence on the marriage-business.
Birth of Rūjimati (48–49) Now Yaśomati's jīva fell from Aparājita and entered the womb of Dhāriņi, Ugrasena's wife. At the right time Dhāriņi bore a daughter, Rājīmati by name; and in time she grew up with unique beauty and grace.
Episode of Sāgaracandra (50–74) And now Dhanasena, living in Dvārakā, gave his daughter, Kamalāmelā, to Nabhaḥsena, son of Ugrasena. As he roamed about, Nārada came to Nabhaḥsena's house and he was not honored by him, his mind fixed on the marriage. With the desire to injure him, he (Nārada) went to Sāgaracandra, son of Nişadha, son of Rāma, very dear to Śāmba and others. He got up to meet him and asked: “ Divine sage, have you seen anything marvelous as you roamed about ? For you are devoted to seeing that.” He said: “The daughter of Dhanasena, named Kamalāmelā, a marvel in the world, has been seen right here. Just now she has been given to Nabhaḥsena:” After saying this, he flew up and went elsewhere. But Sāgara fell in love with her. Sāgara thought of her only; spoke her name only; saw her only everywhere, like one crazed by datura seeing gold.232
Nārada went to Kamalāmelā's house and, asked by her about a marvel, he, crooked-minded, said: “I have seen two marvels. Of these one is Prince Sāgaracandra because of a wealth of beauty; and Nabhaḥsena because of ugliness.” At once deserting Nabhaḥsena, she fell in love with Sāgara.
1 232
· 232 56. Pita must be the datura. See III, p. 168 and n. 228. People poisoned by datura see things in a yellow light. Cf. Prabandhacintāmaņi (Tawney), 54 n. and 194 n. Tawney calls it gold-sickness.'

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245 Nārada went and told Sāgara about her love. Seeing that Sāgara had fallen into the ocean of separation from her, his mother and other princes became very distressed.
Then Sāmba came there and, standing behind Sāgaracandra in such a state of mind, covered his eyes with his hands. Sāgara said, “ Are you Kamalāmelā here?” Sāmba replied, “I am Kamalāmela."233 Naişadhi said: “You alone will cause Kamalā to meet me. Enough of thinking about other devices." Sāmba did not agree to this proposition, but was made to agree by all the princelings who made him drink much wine and tricked him. When he had become sober, Šāmba thought: “Why did I promise this wicked thing! Nevertheless, this must be carried out.”
Then, after recalling Prajñapti, śāmba went with the other princes to a garden on the day of Nabhaḥsena's marriage. He had Kamalāmelā brought there from the house by the goddess (Prajñapti) and married her, infatuated, to Sāgaracandra properly. When the partisans of her father and father-in-law did not see her in the house, searching here and there, they went to the garden. When they saw Kamalāmelā in the midst of the Yadus who had assumed the forms of Khecaras, they told Vişnu. Angered, Krşņa approached Kamalāmelā’s abductors and attacked, wishing to kill them. For he was not tolerant of bad conduct.
Assuming his own form, Samba took Sāgaracandra with Kamalāmelā and fell at Krşņa's feet. Embarrassed, Kršņa said: “What is this you have done, wretch, that Nabhaḥsena, a refugee, has been so deceived, alas! What is to be done for him now?” Keśava informed Nabhaḥsena and gave Kamalāmelā to Sāgara, no one else. Nabhaḥsena, unable to do an injury (to them), from that time always watched for a weak point in Sāgaracandra.
233 62. This is one of those double meanings impossible to translate. Kamalāmelā, the girl's name, means 'a meeting with Kamalā.' It needs only a change of quantity in the final vowel to make it a man's name, of course.

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Kidnaping of Uşā (75–84) And now there was a son, named Aniruddha, of Pradyumna by his wife Vaidarbhi and he attained youth. At that time there was a Khecara-lord in the city Subhanivāsa, Bāņa by name, with cruel power. He had a daughter, Uşā. From a desire for a suitable husband she, beautiful, propitiated the magic art, Gaurī, with a very strong determination. She (Gauri), satisfied, said to her, “ Aniruddha, the grandson of Sārngin Kșşņa, will be your husband, resembling Indra.” The god Sankara, the husband of the magic art Gauri, propitiated by Bāņa, gave him invincibility on the battle-field. Gauri said to him: “ The boon which gave invincibility in all cases is not suitable. For, indeed, I have given a boon to Uşā.” Sankara said to Bāņa, “ You will be invincible except in women's business," and Bāņa was pleased with that.
By what Khecaras and what mortals was Ușā not asked from Bāņa because of her beauty? But he, not being pleased, did not give her. Uşā, being in love, sent a Vidyādhari Citralekhā and had Aniruddha brought to her house as well as her heart. He took her and married her with a gāndharvamarriage. He set out with the announcement, “I, Aniruddha, am going, having abducted Uşā.”
Killing of Bāņa (85-95) Then, angered, the Khecara-lord, Bāņa, armed with a bow, surrounded Aniruddha with arrows, like a hunter a boar with dogs. At that time Uşā gave her husband the magic art Pāthasiddha and he, his strength increased by her, fought with Bāņa for a long time. Pradyumna's son was bound like a young elephant with magic nooses by Bāņa. Prajñapti told Sārngapāņi this.
Hari went there with Sirin, Śāmba, and Pradyumna and the serpent-nooses fled at the sight of the garuda-banner. Bāņa, very proud of his own strength by Sankara's boon, intoxicated by pride, said to Kșşņa: “Do you not know my

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strength? You always practiced kidnaping of others' daughters. I will show you the fruit of that which has come by inheritance to your sons, et cetera.'
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Kṛṣṇa said: What suitability is there in your speech, villain? The girl must necessarily be given. What fault can there be in choosing her?"
Hearing that, Bāṇa, surrounded by Khecaras, his face terrible with frowns, his bow drawn, shot arrows at Śārǹgin. Janardana, expert at destroying, destroyed them in midair; and so it went on for a long time between the two heroes, arrow against arrow. After making him weaponless, Kṛṣṇa cut him into pieces, like Garuda a cobra, and led him to Yama's house.
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Then Janardana, taking Aniruddha accompanied by Ușă, delighted, went back to the city Dvaravati with Pradyumna, Sirin and Samba.
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CHAPTER IX
ARISTANEMI’S SPORT, INITIATION, OMNISCIENCE
And now Nemi, wandering about with the princes in sport, entered Vāsudeva's armory without hesitation. There the prince saw the cakra very brilliant like the sun, the bow Sārnga, (the club) Kaumodaki, the sword (Nandaka), terrifying as the coils of the king of serpents, and (the conch) Pāñcajanya, the very loud musical instrument of the prologue of the play of battle, which were like a treasury of Vişnu's glory. Recognizing Aristanemi, who intended to pick up the conch from curiosity, Cārukrşņa, the keeper of the armory, bowed and said:
“Even though you are Hari's brother and are very powerful, nevertheless you are not able to lift, much less to blow the conch. For no one, except Hari, is able to lift and blow the conch. Do not make the effort uselessly.”
Nemi smiled, lifted the conch with ease and blew it which resembled moonlight to the teeth resting on the lower lip. Its sound, rivaling the sound of the ocean with high waves collected against Dvārakā's walls, filled heaven and earth. The ramparts, mountain-peaks, and palaces shook; Sīrabhịt, Sārngin, and the other Daśārhas trembled. Elephants, having pulled up their posts, their chains broken, quivered. Horses threw off their bridles and ran away. People of the town swooned at its sound like a clap of thunder; the guards at the armory fell down and remained like dead men.
Govinda thought: “Who has blown the conch? Has some cakrin arisen or has Indra come to earth? When I blew the conch, there was terror on the part of all the kings; but when the conch was blown by that person, there was terror on the part of Rāma and me.” As Kļşņa was so reflecting, the armory-guards reported to him, “ Just now Aristanemi blew Pāñcajanya with ease.” While Hari stood astonished

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at hearing that, Nemi came there. Kṛṣṇa, dissimulating, hastily seated Lord Nemi on a priceless throne and said with respect: Why did you blow Pāñcajanya just now, brother? All the world is terrified even now by its sound." Nemi said, "Very well"; and Kṛṣṇa, wishing to test his strength of arm himself, said to him respectfully: "No one but me was able to blow Pañcajanya. Now I am pleased that you have blown it. To please me especially, show me your strength of arm. Compete with me in a wrestling-match, honor-giver!" He said, "Let it be so," and the brothers, eminent heroes, went to the armory, attended by the princes. Nemi, compassionate by nature, thought: "How is Kṛṣṇa to be defeated-by my chest, arm, or foot? I shall do so that he will not suffer injury and will know the strength of my arm." He said to Janardana: "The fight of vulgar persons is often full of rolling on the ground. So may our fight consist only of bending each other's arm." Vişņu agreed to that and raised his arm, long as a tree branch; Nemi bent it like a lotusstem. In the same way Neminatha lifted his own left arm and Viṣṇu clung to it with all his strength, like a monkey to a tree. The pillar of Nemi's arm was not bent in the least by Visņu, like the peak of a great mountain by a forest-elephant.
Releasing the pillar of Nemi's arm, Sārngabhṛt, concealing his embarrassment, embraced Neminatha, and said: Just as Rāma considers the world as straw compared with my strength, so I think the universe is straw compared with your strength, brother." With these words, Vişņu dismissed Nemi and said to Sirin:
"Brother, you have seen our brother's strength, the best in three worlds. As I, an ardhacakrin, was on his arm like a bird on a tree, I think no cakrin nor Indra is equal to him in strength. Will he not conquer all of Bharata by such strength? Will our younger brother remain thus (as he is)?”
Rāma said: "Just as he is known to be superior to a cakrin in strength, so he is characterized by the personification of tranquillity, indifferent to sovereignty." As Rāma said this,
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a deity saw Hari afraid of his younger brother's strength and said: “Do not worry. Hear the Jina's words. Formerly it was said by Jina Nami: “Nemi will be an Arhat. So, though being in fact a prince, he will have nothing to do with sovereignty. Waiting for the proper time, a celibate from birth, he will adopt mendicancy. Do not think otherwise, Krsna.'
Thus assured by the deity, Krsna, pleased, dismissed Rāma, went to the women's quarters, and summoned Nemi. The two, Sārngin and Nemi, seated on jeweled thrones there, bathed at the same time, pitchers of water being poured (over them) by courtesans. Hari and Nemi took their food right there, their bodies rubbed dry with devadūsya cloth, anointed with divine sandal.
Then Krşņa said to the chamberlains: “ This brother of mine, Nemi, is superior to us ourselves. There must be no interference with him anywhere in the harem. Prince Nemi may sport in the midst of all his brother's wives. There is no fault at all on your part.” He said to his wives, Bhāmā and the others: "Nemi is the breath of life to me. He must be honored like your husband's younger brother,234 He may be allowed to play without hesitation.”
At these instructions by Sārngin, Nemi was honored in the harem by them, but unchanged, averse to pleasure, he went away. Hari, delighted, sported on pleasure-mountains, et cetera with his harem together with Aristanemi, making no distinction between him and himself.
Garden Sports (45–56) One day in spring Krsna, together with Nemi and his harem, went with the townswomen and all the Vșşņis (Yadus) to the garden Raivataka. There the princes and the citizens played at various sports in the garden, like the gods and
.
... 234 . 42A younger brother-in-law has more privileges than an older one. In fact, Krsna and Nemi were cousins.

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ARIŞTANÉMI’S SPORT, INITIATION, OMNISCIENCË 251 Asurakumārakas in Nandana. Some drank wine, which had the fragrance of the bakula, a life-giver to Smara, in bars under a bakula. Some played the lute; some sang aloud with vasanta;235 some, intoxicated, danced, like Kinnaras, with women. Some with their wives gathered blossoms from the campaka, aśoka, and bakula, et cetera, like flower-gathering Vidyādharas. Some themselves made ornaments from flowers, like expert gardeners, and put them on the forms of gazelleeyed women. Some sported with women, like Kāndarpikagods, on couches of fresh blossoms in arbors of vines. Some, who were much fatigued, resting on the bank of a water-course, drank the wind from Malaya, like sportive serpents. Some, imitating Rati and Smara, played with their wives by swinging in swings suspended on branches of the aśoka. Lovers, engaged in Puşpeśu's doctrine, made different trees blossom: some the aśoka by a kick of the beloved; some the bakula by the gift of a mouthful of wine; some the tilaka by an amorous glance; others the kurubaka by giving a close embrace; and other trees by other pregnancy-whims.
Kșşņa, surrounded by his wives, Bhāmā and others, wandered with Nemi here and there in play, like a wild elephant in a forest. Seeing Nemi, Hari thought: “ If Nemi's mind were on pleasure, then sri would have her purpose accomplished and then there would be good brotherhood on my part. If he, favorable, could be surrounded frequently with ālambanas, uddipanas, and their vibhāvas 236 by me, then my wish would be fulfilled.”
So reflecting, Govinda himself wove a wreath and threw
235 48. A rāga. Bharatakośa, p. 591.
236 59. Vibhāva is that by which love, et cetera are made to appear. It is two-fold: ālambana and uddipana. Alambana is the object on which an emotion is concentrated, e.g., a girl. Uddīpana is something that excites an emotion, e.g., a garden. Vibhāva is the condition that is favorable to producing an emotion. Ghosh calls it determinant.' Nātyaśāstra, Vol. I, p. 121, gives a long list of determinants: seasons, garlands, unguent, ornaments, dear ones, et cetera. See Kävyaprakāśa, 4.28, also.

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CHAPTER NINĖ it like another pearl necklace around Nemi's neck. Satyabhāmā and others, clever, knowing Hari's intention, approached Sri Nemi with various ornaments of flowers. One, touching him with the tips of full, high breasts, bound Nemi's braid of hair with beautiful wreaths of flowers from behind.
One wife of Hari, the creeper of her arm raised, her arm-pit visible, standing in front of Nemi, put a wreath on his head. One, taking hold of his ear with her hand, arranged an earornament on Nemi's ear, like a flag of victory of Smara. One fastened ever fresh armlets on Nemi's upper arm, again and again, with the intention of wasting time in sport. So they decorated Nemi suitably for the season, but Śri Neminātha made no change toward them. Thus engaged in various sports day and night, Janārdana returned to Dvārikā with his retinue.
Samudravijaya was always eager for the festival of Nemi's marriage and the other Daśārhas also, and Sārngapāņi. Spring passed while Hari and Nemi played and the hot weather came, making Smara strong,237 as well as the sun. Even the heat of the morning sun became unendurable, like Sārngin's splendor; even at night the heat was not allayed, like people's karma. Young men put on two soft white garments, resembling the inside of a plantain-skin, scented with musk. Women did not lay aside for a moment the palm-leaf fan moving to and fro like the flap of an elephant's ear, as well as Manmatha's teaching. Young men sprinkled themselves again and again with sandal-water, its fragrance doubled by the juice of various flowers. Lotus-stalks, put on their hearts by women, acquired fragrance superior to ropes of pearls. Pressing them very closely with their arms again and again, the young men did not let them go from their chest, like a sweetheart wet with water.
So in the summer terrible with heat Kțşņa and his harem went with Nemi to a pool in the garden Raivataka. Viņņu
237 69. Because it increases heat in the body: pitta.

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ARIŞTANÉMI'S SPORT, INITIATION, OMNISCIENCE 253 with his wives and Nemi entered it for bathing-sport, like hansas in Mānasa's water. At once a resemblance to lotuses newly burst open appeared from the faces of Visnu's wives submerged up to the neck in it. Hari himself threw a handful of water on one. She, clever, threw back a mouthful of water, on him. Janārdana had the appearance of a pillar with puppets from the timid women, afraid of the water, clinging to him. Leaping up repeatedly, like waves, the doe-eyed women struck Sārngapāņi on the chest fiercely. The eyes of the doe-eyed women became very red from blows with water, as if from anger caused by the removal of collyrium, their ornament.
One, summoned by Sārngin by pronouncing the name of a rival, beat him with a lotus, like an elephant with an iron club. One approached another whom she had watched for a long time and struck her in the eyes with water lifted up, mixed with lotus-pollen. The doe-eyed women wandered again and again around Sārngin, bringing to mind the beauty of the ballet and the sport of his life as a cowherd. Nemi, unchanged, there at his brother's insistence, played, surrounded by his brother's wives engaged in jests. Saying, “ Where are you going now, brother-in-law,” Hari's wives struck Nemi simultaneously with water struck with the open hand. Aristanemi with Krsna's wives holding in their hands falling masses of water looked like a tree with erect shoots. With water-sports a pretext for making known the touch of women, they embraced Nemi's neck, struck him on the breast, and hung on his arm.
One in sport carried a lotus, like an umbrella, over Sri Nemi, like an umbrella-carrier of the harem. One threw a lotus-stalk around Nemi's neck with a jest, like a wreath on the hitching-post of an elephant. Using anything as a pretext, one struck Nemi on the heart, which had not been struck by Smara's missiles, with a lotus. Prince Nemi, unchanged, let all his brother's wives play for a long time with acts and counteracts. Seeing his brother playing so, Janārdana

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rejoiced and stayed in the water for a long time, like a riverranging elephant.
When Hari had finished the water-sport, he left the pool; Bhāmā, Rukminņi, and the others went to the bank and stayed there. Prince Nemi left the pool, like a, marāla, and went to the place on the bank where Rukmini and the others were. Rukmini got up, gave him herself her jeweled seat and dried Śri Nemi's body with her own upper garment. Under pretext of a jest, Satya said to Nemi:
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'You are always tolerant of us. So I, unafraid, speak to you, brother-in-law. You are the brother of Sārǹgin, overlord of sixteen thousand women. Why do you not marry even one girl, fair sir? Your beauty is unequaled in the three worlds, brightened by grace, and youth has recently appeared. This being so, why does this condition exist? Your parents, brothers, and we, your brother's wives, ask you: Grant their wish for marriage. Consider, yourself, indeed, how much time you have passed, a mere eunuch, solitary, without a retinue of wives! Are you ignorant, dried up, impotent? Tell us. You are devoid of pleasure in women, prince, like a forest-flower. Just as Vṛṣabhadhvaja founded the first tirtha, so he himself showed the auspiciousness of marriage. At the proper time undertake celibacy as you like. Celibacy is not fitting in the householder stage, like reciting a mantra in impurity.
33
66
Then Jambavati said: 'In your line Muni Suvrata became a Lord Tirthankara, after he had married and had a son. Before and after him, those who married and attained emancipation are known in the Jina's doctrine. You certainly know that. You wish to become emancipated young, having left the path of those who have become emancipated, since you have been averse to women even from birth."
Angry at the affection shown, Bhāmā said: “ Friend, why do you talk to him uselessly in a friendly way? Surely, he is not to be won by gentle words. He has been talked to respectfully by his father, elder brother, and others in regard to marriage, but he has not regarded them at all. Let him

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be besieged by us all together. If he will not regard our words, he must never be released."
Then Lakṣmaṇā and others said: "He, a brother-in-law, must be propitiated. Soothing, not angry speech, as it were, is the device for him." After this speech, Hari's wives, Rukmini and others, fell at Nemi's feet, urging him to marriage with persistence. When Kṛṣṇa saw Nemi being begged so by them, he approached and urged him in the marriage-business. Other Yadus also said to Nemi: Do what your brother asks. Make Śiva and Samudravijaya and other relatives happy."
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Importuned persistently in this way by them, Nemi thought: "Alas for their ignorance! Shame on that politeness of mine! Not only do they themselves fall into the ocean of worldly existence, they make others fall by the stone of affection tied (to them). Now this speech of theirs must be accepted by word only. At the right time I must necessarily do what is suitable for myself. That Ṛṣabha Tirthakṛt married in the past was because of pleasure-karma. The course of karma is different." With these reflections, Sri Nemi agreed to their speech. Hearing that, all, Samudravijaya and others, rejoiced.
After passing the hot season there, Govinda went to Dvāraka with his retinue, eager in the search for a maiden suitable for Nemi. Satyabhāmā said to him: "I have a younger sister, named Rājimati, who is suitable for Ariṣṭanemi." Kṛṣṇa said to her: "Satya, truly you have helped me, since I am lifted out of the ocean of anxiety about a woman suitable for Neminatha." Kṛṣṇa himself got up and went to Ugrasena's house, observed eagerly by the Yadus and townspeople. Ugrasena welcomed him with the foot-water, et cetera of the reception of a guest, seated him on a lion-throne, and asked the reason for his coming. Kṛṣṇa said,
King, you have a daughter, Rājimati, who is suitable for my younger brother, Nemi, superior to me in good qualities. Bhoja said: "By good fortune, it has happened, lord, that Hari comes to our house and makes us content. This house, this wealth, we, this daughter-everything is at your disposal.
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Delighted by this speech, Krşņa went and reported this to Samudravijaya and Samudravijaya said: “There is great devotion to your fathers and affection for your brothers, son. You give us great joy that you have caused a disposition toward pleasure on Nemi's part. For so long the wish clung to my very heart that Arişğanemi should consent to marry.”
Then summoning Kroșțuki, King Samudravijaya asked the day for the marriage of Nemi and Rājimati. Kroșțuki said: “Certainly no other auspicious affairs are suitable in the rainy season, to say nothing of a marriage.” Samudra said to him: “Delay in this case is not fitting. Nemi has been moved to marriage by Krşņa with difficulty. There must be no obstacle to the marriage. Name a day very near. A marriage in the Gāndharva fashion might take place with your permission.” After reflecting, Kroșțuki said, “ If that is so, scion of the Yadus, the design must be accomplished on the white sixth of Srāvana.”
The king rewarded Kroştuki and dismissed him and had the day announced to Bhoja. Then the two made preparations. In the city Dvārakā Kșşņa had jeweled platforms, arches, et cetera made at every shop, at every city-gate, at every house. On the day near the wedding, the Daśārhas, Sirin and Sārngin; the mothers, Sri Sivā, Rohiņi, Devaki, and others; Bala's wives, Revati and others; Hari's wives, Bhāmā and others; the nurses and other important women, with loud songs seated Neminātha on a throne facing the east; and Bala and Sārngin themselves bathed him with pleasure.
After preparing Nemi with the wedding-ribbon tied on and carrying an arrow in his hand, Govinda went to Ugrasena's house. Then Kțşņa himself in accordance with the ritual anointed Rājīmati, a young girl with a face like the full moon.
He returned to his own house and, after passing the night, got Nemi ready to go to the marriage-house. Then Ariștanemi, shining with a white umbrella and white chauris, wearing a white garment with a fringe adorned with pearl ornaments,

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ARIŞTANEMI'S SPORT, INITIATION, OMNISCIENCE 257 wearing collyrium with charming gośirşa-sandal, got into a chariot with white horses. Princes by the crore went in front of Prince Nemi, the skies being deafened by the noise of the horses' neighs. At his sides were kings mounted on elephants by the thousand. The Daśārhas, Govinda, Muśalin were in the rear. All the women of the harem, placed in very magnificent palanquins, went singing auspicious hymns, and other noble women, also.
Thus Śri Nemi set out on the king's highway with great magnificence, with panegyrists reciting auspicious things aloud, (going) in front. The glances, tender with affection, of young women perched on roofs of houses and shops on the road, fell on Nemi, like auspicious parched grain. Being pointed out to each other by the citizens and being described with interest, Sivā's son went to Ugrasena's house. Lotus-eyed Rājīmati became very eager at the noise of Nemi's arrival, like a peahen at thunder. Friends, knowing her heart, said to her:
“You are fortunate, fair lady, of whom Nemi, the handsome one of three worlds, will take the hand. Even if Nemi is coming here, nevertheless, we, very eager, will stand in the window and watch for him coming, lotus-eyed lady.” ... Delighted at the naming of her secret desire, Räjimati went in haste to the window, surrounded by her friends. Wearing a hair-dress with jasmines inside it, like a cloud with a moon; surpassing lotus-ear-ornaments with her (lotus-)eyes; with pearl-oysters defeated by her ears wearing pearl earrings; her lower lip with lac, like a bimba with ripe bimbas; wearing a gold necklace on her neck, like a conch with a gold band; her breasts marked with necklaces like cakravākas with lotus-stalks; looking, with her lotus-hands, like a river with lotus-plants; with a waist that can be grasped with (one) hand, like Manmatha's bow; charming with hips like a golden slab; with thighs like a plantain tree and shanks like a deer's; with nails like jewels; wearing a fringed white garment, anointed with gośīrşa-sandal, she sat in the window like a goddess in a 33 N

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Placed there, she saw at a distance Nemi like Kandarpa before her eyes, lighting the flame of love, in her heart. Looking at Nemi, she thought to herself: “ This husband has been difficult to obtain, not within the range of (our) mind even. If he, the sole ornament of three worlds, has fallen to my lot as a husband, then is not the fruit of my birth fulfilled ? Even if he has come here himself, intending to marry, nevertheless, I am not convinced of it. By what merit was he won?”
As she was thinking this, her right eye twitched 238 and her right arm; and there was a burning in mind and body. Rājimati told her friends this, stammering, shedding tears from her eyes like a woman in a shower bath. Her friends said: “Friends, evil has been allayed, anything inauspicious has been destroyed. May all your family-gods be propitious. Be firm. Your bridegroom has come, eager for marriage. What is this ill-omened anxiety on your part, while the marriage-festival is taking place?”
As Nemi went along, he heard the pitiful cries of animals and asked his charioteer, “What is this?” though he knew well. The charioteer replied: “ Lord, do you not know? These various animals have been brought here to provide food for your marriage. Earth-dwellers, goats, et cetera and skydwellers, partridges, et cetera, belonging to village and forest, these will die, master. These are being watched by guards inside enclosures, crying out. For fear of life is a great fear
of all.”
Then Nemi, a hero of compassion, said to his charioteer, “Drive my chariot to the place where these animals are.” The charioteer did so; and the Blessed One saw many animals, their hearts terrified at losing their lives. Some were fastened by ropes on the neck, some on the feet, some had been thrown into cages and some had fallen into snares. Their faces upturned, their eyes pitiful, their bodies trembling, they looked
238 167. Unlucky for a woman. See IV, p. 371.

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ARIŞTANÉMI’S SPORT, INITIATION, OMNISCIENCE 259 at Nemi friendly from (his) appearance.
“ Protect! Protect!” they said to Nemi, each in his own language. Neminātha, giving orders to the charioteer, had them released. When the animals had gone to their respective places, the Lord had the chariot turned back towards his own house. Śivā, Samudravijaya, Krşņa, Rāma, and others left their own conveyances and were in front of Nemi.
Sivă and Samudravijaya, their eyes filled with tears, said, “Why have you suddenly turned away from this festival ?” Nemi said: “ Just as these animals were bound by bonds, so we are bound by bonds of karma. Just as there was release from bondage for them, so I shall take initiation to make my own release from the bondage of karma—the sole source of happiness.”
On hearing Nemi's speech, the two swooned and all the Yadus cried out, their eyes downcast. After Janārdana had revived Sivā and Samudravijaya and had restrained the outcry, he said to Ariştanemi: “ Always you have been worthy of honor by, me, Rāma, and the fathers, honor-giver. This beauty of yours is unequaled and your youth fresh. Moreover, the daughter-in-law,239 lotus-eyed Rājīmati, is suitable for you. So tell the reason for your disgust with existence. These animals that you saw have been released. So fulfil the wish of your fathers and relatives. You can not disregard your parents immersed in grief. Show compassion common to all in this matter, brother. Just as these miserable animals have been gladdened by you, so gladden your brothers, Rāma and others, by the sight of your marriage.”
Blessed Nemi said: “I see no reason at all for sorrow of the parents nor of you, brother. This worldly existence, which has four states of existence in which pains must be experienced by creatures born in them, is the reason for my disgust with the world. In each birth there were other parents and brothers,
239 188. The loose use of terms of relationship is sometimes confusing. Rājīmati is a daughter of Ugrasena, hence a sister-in-law of Kșşņa. Kșşņa and Nemi are cousins. So snuşā is inaccurate for both present and future,

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CHAPTER NINE but no one shares karma. One consumes his own karma himself. If the pain of one person could be destroyed by another, then even life would be given for his parents by the discerning man, Hari. But a creature himself experiences pains, such as old age, death, et cetera, even though there are sons, et cetera. No one is a protector of any one. If sons are merely for the pleasure of a father's sight, then Mahānemi and others are sources of happiness without me. I am exhausted by the comings and goings on the road of worldly existence, like an aged traveler. I shall strive for the destruction of karma, the source of worldly existence. The destruction of karma is not gained without mendicancy. So I shall undertake it alone. Do not make useless opposition.”
Samudravijaya said: “Son, you have been a prince from birth. How will your tender body endure discomfort ? Without an umbrella the heat of other seasons even is hard to bear, to say nothing of the terrible heat of the summer which must be borne. Hunger, thirst, et cetera can not be endured by others; how much less by you, my dear, with a body suitable for heavenly joy?” : Neminātha said: “Why is this pain of men, who know the hell-inhabitants with a multitude of ever increasing pains, mentioned ? Emancipation, the cause of infinite bliss is gained by the pains of penance; hell, the cause of infinite pain, is gained by pleasure originating in the senses. Having considered that, say, yourself, "What is fitting for men to do?' Every one, considering, knows; but only one here and there will reflect."
Hearing that, his parents, Kṛṣṇa and others, Rāma and others, realized Nemi's determination on mendicancy and gave loud cries. The elephant Nemi, breaking the chains of affection for his own people, his chariot being driven by the charioteer, went to his own house.
Founding of the congregation (208–209) Knowing that it was the proper time, the. Lokāntika-gods

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ARIŞTANEMI’S SPORT, INITIATION, OMNISCIENCE 261 came there, bowed to Nemi and said, “ Lord, found a congregation.” The Blessed One began to give gifts for a year with money supplied by the Jşmbhaka-gods at Vāsava's command.
When she had seen Nemi turned back and had heard him longing for the vow, Rūjimati fell to the ground, like a creeper whose tree has been taken away. Her friends, terrified, sprinkled her with fragrant cool water and fanned her with fans made from plantain-leaves. When she had regained consciousness and had got up, her hair fallen on her cheeks, her bodice wet from a stream of tears, she lamented:
“ There was no desire on my part that Nemi should be my husband. By whom were you asked, Fate, that Nemi was made my husband? Why did you make a reversal suddenly, like a blow with a staff? You alone are a deceiver and a destroyer of confidence. However, this was known before by me from lack of confidence in my own good fortune. On the one hand, Nemi as husband, the best in three worlds; on the other hand, I. If I was known to be unsuitable for you, Nemi, why by agreeing to the marriage did you create the wish in me ? And having created it, master, why was the wish broken? For the promise of the great is firm as long as life. If you depart from your promise, lord, the oceans will surely cross their boundaries. However, it was not your fault, but the fault of my karma, that I attained taking your hand only verbally. The beautiful shrine of the divine mothers, 240 the divine pavilion, the jeweled altar, and everything else for our marriage became useless. What was sung in auspicious songs—all that was not true. Such is the truth: you were hymned in the beginning as my husband, but you did not become my husband. What separation of husband and wife did I make in a former birth that I did not attain the happiness of touching the hand of a husband?”
With such lamentations, she beat her breast with her lotus-hands, broke her necklace, and struck together her
240 220. Mātřgsha. See I, p. 141 and n. 183.

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bracelets. Her friends said to her:
"Do not be so depressed, friend. What (kind of) union would there have been with him, or what business of you with him? Without affection, without desire, averse to association with people, always afraid of householding, like a wild creature of a house, discourteous, cruel, self-willed hostile-if he has gone, let him go. It is a good thing that Nemi is known now. If he had married you, he would be thus indifferent. Having thrown you in a well, then your rope would be cut. There are many other Yadu princes with good qualities, Pradyumna, Samba, et cetera. Among them there may be an agreeable husband. You were given to Nemi only in intention, fair lady. You are now still a maiden from the failure of the marriage with him, innocent girl."
66
Rājimati said angrily: 'Friends, why is this said, resembling the family of an unchaste woman, for the disgrace of my family? Nemi is the best husband in three worlds. Who else is such a husband? Or, suppose there is such. What of him? Surely, a maiden is given once for all. Vṛṣṇi's son was chosen by me in heart and speech. He agreed to me as a wife at the importunity of the elders. Now, he, the best husband in three worlds, did not marry me. Enough of pleasures, indeed, the causes of worthlessness by nature. If I was not touched by his hand in the marriage-ceremony, his hand alone shall touch me in order to give the vow."
Making a vow to this effect, having sent away her friends, Ugrasena's daughter passed the time, meditating on Nemi.
Now the Blessed Nemi gave gifts day after day and Samudra and the others wept like children in pain. The Blessed One knew Rājimati's vow from the people and from his three kinds of knowledge; nevertheless, he remained indifferent. The Teacher of the World gave unceasing gifts for a year; and the chief-gods, Sakra and others, held the initiation-ceremony. Śiva's son got into the jeweled palanquin, named Uttarakuru, carried by gods and kings. Śakra and Iśāna carried chauris in front of the Lord; Sanatkumāra the

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ARIŞTANEMI'S SPORT, INITIATION, OMNISCIENCE 263
umbrella and Mahendra the principal sword; the Indra of Brahma carried a mirror and the Indra of Lantaka a full pitcher; Mahāśukra a svastika and Sahasrara a bow; the Lord of Prāṇata a śrīvatsa and Acyuta a nandyāvarta;241 and the other Indras, Camara and others, carried weapons. Surrounded by fathers, mothers, Rāma, Kṛṣṇa and others, the Blessed One, noble-minded, set out on the king's highway. As the Lord went near her house, he was seen by Rajimati and at once she fainted again and again from grief that had been renewed.
Then Nemi went to the garden, Sahasrāmravaṇa, the ornament of Mt. Ujjayanta, resembling Nandana. Śiva's son entered the garden which was apparently smiling, as it were, with newly blossoming ketakīs; its ground on all sides paved with sapphires, as it were, with the fallen rose-apples; with bees intoxicated from lying on the couch of kadamba blossoms; with a dance (tāṇḍava) full of peacock-cries commenced by peacocks with erect tail-feathers; with groves of blossoming kutajas 242 like an arsenal of Smara; with a throng of travelers overcome by the fragrance of white and yellow jasmines. He got out of the palanquin and took off the ornaments and Hari (Indra) gave them to Hari (Kṛṣṇa).
When three hundred years from his birth had passed, on the white sixth of Śravaṇa, the moon being in Tvāṣṭra, in the forenoon, having fasted for two days, Siva's soon tore out his hair in five handfuls. Sakra took the hair and put a garment on the Lord's shoulder. Śakra threw the hair into the Ocean of Milk, returned, and stopped the tumult. The Lord began sāmāyika.243 The mind-reading knowledge of the Lord arose. At that time there was a moment of comfort even for hell-inhabitants.
A thousand kings became mendicants, following Prince
241 242. For the śrīvatsa and nandyavarta, see I, plate 4.
242 248. Oval-leaved rose bay.
243 252. Cessation of all censurable activity, including mental. For a detailed description, see I, n. 122.

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Nemi. Sakra, Krşņa, and others bowed to Nemi and went to their own homes. On the next day in the cow-house at the house of the Brāhman Varadatta the Supreme Lord broke his fast with rice-pudding. Then the gods made a shower of fragrant rain and flowers, a deep roll of a drum, a waving of garments, and a stream of treasure. Then eager for the destruction of the destructive karmas, Neminātha went elsewhere to wander, turned away from the bondage of karma.
Episode of Rathanemi and Rājimati (258–274) Now Nemi's younger brother, Rathanemi, subject to the senses, was wounded by Smara, seeing Rājīmati. He constantly presented Rājīmati with unusual objects and she, innocent, not knowing his intentions, did not prevent him. She thought, “He visits me constantly from affection for his brother.” He thought, “ She takes my gifts from love." He, of little wit, went constantly to Rājīmati's house and made jokes for her under the pretext that she was a brother's wife.
One day Rathanemi said to her when she was alone: “Innocent lady, I shall marry you. Do not pass your youth uselessly. Since my brother, ignorant of pleasure, abandoned you, doe-eyed maiden, he has been deceived. Why should there be a loss of pleasure and happiness on your part ? Even though he was begged, he did not become your husband, beautiful lady; I am begging you. See the great difference."
Only then was she, straightforward by nature, enlightened by his intention about the reason for the former gifts. She, knowing what was right, enlightened him by reciting of dharma, but he, evil-minded, did not desist from that effort.
One day, clever Rūjimati drank milk up to the neck and, when he had come, she smelled a madana, 244 which causes vomiting. She said to Rathanemi, “Bring a golden dish." He brought it and she vomited into it the milk she had drunk. “ Drink this, Rathanemi," said Ugrasena's daughter. He
244 267. See I, p. 145 and n. 188 for madana in another use.

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ARIŞTANEMI’S SPORT, INIFIA FION, OMNISCIENCE 265 replied, “ Am I a dog that you talk about drinking vamit ? ” She said, “ Do you know that this is not fit to drink?" He replied, “Not only do I know it, even children know it.”
Rājīmati said: “If you know that, sir, why do you want to · enjoy me whom Neminātha vomited? How can you, his
brother, want to do this? Henceforth, do not speak of this, the cause of a life-term in hell.”.
Thus informed by her, silent, ashamed, his wish destroyed, Rathanemi went to his own house, very disconsolate. Rājimati, intent on attachment to Sri•Nemi, with a desire for emancipation, continued to pass days like years.
Fifty-four days after his initiation, Neminātha came in his wandering to the garden Sahasrāmravaņa on Raivataką. The destructive karmas of Sri Nemi engaged in meditation under a rattan palm there, observing a three-day fast, broke. Master Arișțanemi's omniscience arose in the forenoon of amāvasyā of Āśvin, the moon being in Tvāșțrą. At once the Indras, their thrones shaken, came there and erected a samavasarana adorned with three walls.
The Teacher of the World entered by the east door and circumambulated the caitya-tree one hundred and twenty bows high. Saying, “Homage to the congregation,” the twentysecond Tirthakệt sat down on the eastern lion-throne, facing the east. The Vyantara-gods created instantly images of Śri Nemi seated on jeweled lion-thrones in the other directions. The gods and goddesses of the four classes 245 remained in their proper places, their eyes fixed on the Master's face, like cakoras on the moon.
The mountain-guards went and reported to their lord, Devaki's son, that the Master had stopped in the samavasaraņa in this way. He gave them twelve and one half crores of silver and set out, mounted on an elephant, wishing to pay honor to Neminātha. Surrounded by the ten Deśārhas and by
245 282. The 4 classes of gods that build a samavasaraña are: Vaimānikas, Bhavanapatis, Jyotişkas, and Vyantaras. For an elaborate description of a samavasaraņa, see I, pp. 334 ff. 34 N

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mothers, brothers, and princes by the crore, by all the women of the harem and by the sixteen thousand kings, Hari went to the samavasarana with great magnificence. After dismounting from the elephant even at a distance and laying aside royal insignia, Hari entered the samavasaraṇa by the north door. After circumambulating and bowing to Nemi, Särngabhṛt sat down behind Sakra and the others in the proper places.
Indra and Upendra bowed again to Jinendra Nemi and began to recite a hymn of praise in a voice purified by devotion. Stuti (290-297)
266
"Homage to you, Lord of the World, benefactor to all the universe, firm in chastity from birth, a hero of compassion, protector. By good fortune you have destroyed the destructive karmas, Master, by pure meditation for fifty-four days. Not only is the Yadu family, Lord, but also the three worlds, adorned by you brilliant with the light of omniscience. The ocean of existence, which is very deep and uncrossable, Master, would be a mere puddle, ankle-deep, by the favor of your feet. Everyone's heart is divided by the charms of women, lord. Your adamant heart-no other in the world-is undivided. Now your brothers' words, trying to prevent your taking the vow, are a reason for remorse, as they see this glory of yours. By good fortune you were not made to stumble at that time by the throngs of relatives who were evilly persistent. You, whose omniscience has arisen unstumbling because of the world's merit, protect us! May you be in my heart, O god, wherever I am or whatever I do. What need do I have of another!"
After this hymn of praise, Indra and Upendra became silent; and the Lord began a sermon in a language suited to every dialect.
Sermon (299-363)
"All creatures' wealth is as momentary as a flash of lightning; unions end in separations, resembling wealth obtained

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ARIŞTANEMI’S SPORT, INITIATION, OMNISCIENCE 267 in dreams. Youth is fleeting like the shadow of a cloud; the bodies of corporeal creatures are like bubbles in water. Therefore, there is nothing at all of value in this worthless worldly existence, but value is the observance of (right-)belief, (right-) knowledge and (right-)conduct. Faith in the Principles is called right-belief, enlightenment on the Principles as they really are is known as (right-)knowledge; desistence from all censurable activity, the cause of emancipation, is (right-) conduct, fully for ascetics and partly for householders. A disciple of those who have full self-control, who has partial self-control (himself), who knows the true nature of worldly existence is a layman throughout life. He should avoid 246 wine, meat, new butter, honey, five kinds of figs, fruit that is known to have infinite bodies, eating at night, pulses mixed with raw milk, mouldy rice-pudding, curds more than two days old, and ill-smelling food.
Wine-drinking (307-322) Intelligence, even of a man adorned with cleverness, runs far away because of wine-drinking alone, like a woman because of unhappiness. Evil men, their minds made helpless by drinking Kādambari,247 consider their mothers as wives and their wives as mothers. One whose mind is disordered by wine does not know his own or another's; a wretch makes himself master and the master a servant. Dogs make water in the open mouth, with the idea that it is a crack, of the wine-drinker lying in the cross-roads like a corpse. Immersed in the liquid of wine-drinking, he sleeps nude at the cross-roads and easily betrays his secret purpose. 248 From the drinking of vāruņi249
246 305. The sermon now follows almost word for word the Yogaśāstra, 3.6 ff. I have followed the Yog.'s commentary, pp. 158 ff.
247 308. A kind of liquor distilled from flowers of the Cadamba.
248 311. I.e., he is easily forced to betray a secret, such as designs against the king.
249 312. Liquor from hogweed mixed with juice of date or palm and distilled. MW.

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CHAPTER NINE beaaty, fame, intelligence, and wealth disappear like various bright designs from a floating cloud. The wine-drinker dances constantly as if possessed by a demon and wails repeatedly like a sorrowful person; he rolls repeatedly on the ground like one suffering from a burning fever. Hālā 250 causes a relaxation of the body, injures senses, and causes a deep swoon, like the hālāhala.251
Discernment, self-control, knowledge, truth, purity, compassion, tolerance--all perish from wine, like straw from a spark of fire. Many creatures originate in liquids; therefore, wine must not be drunk by one afraid of causing injury. That which was given was not given; what was taken was not taken; what was done was not done—the wine-drinker speaks as he likes, indeed, as if from sovereignty over liars. In the house or outside or on the road, the wine-drinker, his mind confused, takes other people's property, having snatched it away, unafraid of execution, imprisonment, et cetera. Suffering from intoxication from wine, at once he enjoys other men's wives-- very young, young and old, a Brāhmaṇī or Candāli.
Shouting, singing, resting on the ground, running, angry, pleased, weeping, laughing, standing straight, bending, roaming, staying in one place, the wine-drinker is an actor, the king of the wicked. Even though drinking wine frequently, the winedrinker is never satisfied, always devouring a multitude of creatures, like Křtānta. Wine is the cause of faults, wine is the cause of calamities; therefore, one should avoid wine, like a sick person avoiding improper food.
Meat-eating (323–333)
One who wishes to eat meat from killing animals pulls up the root, called compassion,' of the tree of dharma. One who wishes to eat meat and wishes to show compassion, wishes to plant a creeper in a blazing fire. The killer of meat, the
250 314. A spirituous liquor.' MW. 251 314. A deadly poison.

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ARIŞTANEMI’S SPORT, INITIATION, OMNISCIENCE 269 seller, the dresser, the eåter, the buyer, the approver, the giver—they are all killers. Ones who eat another's flesh for the nourishment of their own flesh are in fact killers, since there is no killer without an eater. Who would commit a sin for the sake of that miserable body in which clean food is turned into excrement and nectar 252 into urine?
The intelligence of one greedy for the taste of meat, like that of an evil-minded witch, revolves about killing one creature after another. Persons who eat meat, when divine food is present, eat hālāhala, putting nectar aside. There is no dharma of one without compassion. Whence is there compassion of a meat-eater? The one greedy for meat does not know that; or, if he should know, would not warn (others).
The one devoid of compassion, who wishes to nourish his own flesh by the flesh of others, is fuel for the flames of helland no one else. Who, except worms, would eat meat originated in semen and blood, made to grow by feces and chyle, red when it has attained growth? Who, intelligent would eat dressed meat, spoiled at once by an infinite series of coagulated 253 creatures, viaticum on the road to hell ?
Eating of butter and honey (334–340)
Fresh butter, in which heaps of very fine creatures come into existence from coagulation, must not be eaten by the discerning after an antarmuhūrta.254 Considering what sin there would be in the destruction of even one soul, who would use fresh butter consisting of a multitude of creatures ?
Who eats honey, disgusting like saliva, originating from the destruction of many collections of creatures? The one who eats honey originating from destruction of lacs of small creatures is worse than hunters, killers of a few creatures. Observers of dharma do not eat honey spit out, which bees
252 327. Water, etc. 253 333. Sammūrchita. See I, n. 29, p. 21. 254 334. An infinitesimal fraction less than 48 minutes. See II, n. 265.

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CHAPTÉR NINÉ vomit after sipping the juice from the interior of flowers one by one. Honey that is eaten even for medicine is the cause of hell. For even an atom of poison that has been eaten leads to destruction of life. Sweetness (mādhurya) is so called, alas! by the ignorant from honey (madhu), from eating of which the pains of hell are experienced for a long time.
Eating of fruits and vegetables (341-345) One should not eat the fruit of the fig trees: udumbara, the banyan, the waved-leaved fig, the opposite-leaved fig, and the pippala trees, which is filled with insects. A virtuous person does not eat the fruit of the five fig trees, though emaciated from hunger because he had not obtained other food. All green bulbs and all budding leaves, the milk-hedge, the bark of the lavaņa 255 tree, the aloe, girikarņikā,256 satāvari,257 forked grain that has sprouted, gudūci,258 soft tamarinds,259 the beet, amặtavalli, 260 the climbing bean named śükara, and others that have infinite bodies, named in the sūtras, unknown to heretics, must be zealously avoided by the compassionate.
Eating at night (346–363) A wise man should eat fruit known to himself or another. He should not use forbidden fruit nor poisonous fruit. He should not eat food, which has been made uneatable by ghosts, demons, et cetera wandering unchecked, in the evening. Who would eat at night food in which creatures falling are not seen
255 343. The Yog. says ' a tree named lavaņa.' I suspect this should be • lavana,' Anona Reticulata. For all these botanical names, see Yog., p. 166.
256 343. 'A variety of Achyranthes with white blossoms. L.' MW. Yog., valliviseșa.
257 344. Yog., 'valliviseşa.' Asparagus Racemosus, MW.
258 344. Yog., villīviśeşa.' Cocculus cordifolius, MW. ' The Auşadhi. calls it, heart-leaved moonseed.'
259 344. Before the kernels are formed.
260 344. Yog., 'vallīviseșa.' Cocculus cordifolius, MW. But obviously guduci and amstavalli both can not be Cocculus cordifolius.

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ARIŞTANEMI’S SPORT, INITIATION, OMNISCIENCE 271 at all because their eyes are obstructed by the darkness of night? An ant destroys intelligence, a louse would cause dropsy, a fly causes vomiting, and a spider leprosy.
A thorn and a splinter of wood cause pain in the throat, a scorpion that has fallen into vegetables splits the palate. A hair stuck in the throat causes stammering. Such evil consequences as these, et cetera, to all from eating at night are seen. If one should eat pure food at night, without seeing fine creatures, there would necessarily be destruction of creatures in eating at that time. How can those people, stupid, who eat food at night which has a collection of creatures attached, be distinguished from Rākşasas? Whoever continues eating day and night is clearly nothing but an animal, whose horns and tail are lost. Whoever eats at the beginning and end of the day, excepting forty-eight minutes each time, knowing the evil results of eating at night, is a receptacle of merit. One who has not made a vow to cease from eating at night, even though eating in the daytime, would not share the fruit free from trickery. There is no interest without speech.261 The ones who, abandoning eating by day, eat only at night, have laid aside a jewel and taken a piece of glass, stupid. Owls, crows, cats, vultures, sambars, hogs, serpents, scorpions, and lizards are born from eating at night. The one who, rich (in dharma), always avoids eating at night, would necessarily observe fasts for half of a man's lifetime. What merits there are in the avoidance of eating at night, the causes of only a good status of existence—who would be able to enumerate them fully? Many fine creatures have been seen by the kevalins in the forked grain mixed with raw milk, et cetera. Therefore one should avoid them. One devoted to compassion should give up fruit, flowers, leaves and other things that are connected with live creatures and also pickle that is contaminated. Thus, being first in compassion, with a
261 356. He must make the vow, just as one can not collect interest without an agreement.

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CHAPTER NINE discriminating mind in food, even a layman is freed from worldly existence in course of time.”
First disciple (364–374)
After hearing the Lord's sermon, King Varadatta attained extreme disgust with existence, eager for the vow. Kțşņa bowed and asked: “ Every one is devoted to you; what is the reason for Rājīmati's extreme devotion ?” Then Nemi narrated his own relation with her for eight births, beginning with the birth as Dhana and Dhanavati. Then King Varadatta arose, bowed, and his hands folded respectfully, declared to Neminātha, the Lord of the World:
“Even laymanship taken from you would bear great results for creatures, like water from a cloud in the nakşatra Svāti.262 But, since you have been obtained as a guru, I am not satisfied with so much. Who wishes for mere dishes, when a wishing-tree has been obtained ? I wish to be your first disciple. Give me initiation, a boat for crossing worldly existence. Show compassion, O ocean of compassion.”
The Lord himself initiated the king talking in this way; and after him two thousand warriors became mendicants. Dhanadeva and Dhanadatta, (his) brothers from the Dhanabirth, the minister Vimalabodha from the Aparājita-birth, who had wandered through births with the Master, were three kings in this birth, and had come there from devotion to Rājīmatī. Their recollection of former births arose from hearing the former births and, a wealth of disgust with existence being produced in them), they took the vow at Ariştanemi's feet at that time.
Founding of congregation (375–382) Neminātha, the Teacher of the World, installed properly eleven gaṇabhrts, Varadatta and others, with them. The Master taught them the three-steps-permanence, origination,
262 368. Rain in Svāti is supposed to produce pearls. See I, n. 107,

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273
and perishing; and they composed the twelve canonical books in accordance with the three-steps. A princess, Yakṣiņi, accompanied by many maidens took mendicancy at that time and the Master appointed her head of the nuns.
The Daśārhas, Ugrasena, Vasudeva, Langalin; the princes, Pradyumna and others became laymen. The wives, Śivā, Rohini, Devaki, Rukmini and others became laywomen; and other women in the Master's presence. Thus the Lord's congregation originated in the samavasaraṇa, fourfold like dharma, purifying the earth. The Lord finished his sermon in the first watch which had passed. In the second watch Varadatta delivered a sermon. Then the gods, Vāsava and others, the kings, Kṛṣṇa and others, and others bowed to the Blessed One and went to their respective places.
Sāsanadevatās (383-386)
Gomedha, originating in that congregation, three-faced, dark, with a man for a vehicle, carrying a citron, an axe, a cakra in three right hands; an ichneumon, a trident, and a spear in his three left hands, became Nemi Svāmin's messengerdeity.
A Kuşmāṇḍi, named Ambikā, originating in the congregation, gold color, with a lion for a vehicle, holding in two right hands a bunch of mangoes and a noose; and in her two left hands a boy and a goad, became the Lord's messengerdeity.
His vicinity always superintended by them, Nemi passed the rainy season and autumn. Then he set forth to wander elsewhere, moving like a bhadra-elephant, seeking the good (bhadra) of the people.
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THE RECOVERY OF DRAUPADI, THE LIFE OF GAJASUKUMĀLA AND OTHERS
Abduction of Draupadi (1-93)
And now by Kṛṣṇa's favor the Pandavas remained in their city 263 and happily sported with Draupadi in turn. One day Narada went to Draupadi's house in his roaming and was not honored by her who scorned him with the idea, "He is lacking in self-control." Thinking, "How will she suffer in future?" Muni Nārada left her house, angry and hostile. Not seeing any one here who would cause her trouble from fear of Kṛṣṇa, Narada went to Bharata in Dhatakikhanda.
(C
He went to Padma, lustful, in the city Amarakankā, the servitor of Visnu Kapila ruling Campā. The king arose, conducted him to the harem, showed him his wives, and said to Nārada, Have such women been seen anywhere?" Reflecting, "My purpose will be accomplished through him," Narada said: Why are you pleased by these women, like a frog in a well, king? In the city Hastinapura in Bharata in Jambudvipa there is the chief-queen of the Pāṇḍavas, Draupadi, the abode of beauty. Compared with her, all these are mere slave-girls." With these words, Ṛşi Nārada flew up and went elsewhere.
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Wishing to have Draupadi, Padmanabha subdued by penance a god, a former friend, living in Pātāla. Padma said to the god, who became visible and asked, "What can I do for you?" "Bring Draupadi here and give her to me." He said: " Draupadi wishes no one except the Pāṇḍavas. But I shall bring her at your insistence."
Then the god gave Draupadi a sleeping-charm, kidnaped her asleep during the night, took her, and gave her to Padma. Draupadi, awakened there and not seeing her own place,
263 1. Hastinapura.

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275 terrified, thought, “ Is this a dream or sorcery?” Padmanābha said: “Do not fear, doe-eyed lady. I had you brought here. Enjoy pleasures with me. This is the continent Dhātakikhanda, the city Amarakankā. I am Padmanābha, king here. Now I wish to become your husband.” Draupadi, quick-witted, said: “If none of my people come after a month, I shall do as you say.”
Reflecting, “ It is impossible for men living in Jambadvipa to come here,” Padma deceitfully agreed to that speech. “I, made husbandless, shall not enjoy pleasures at the end of a month," Draupadi vowed, very rich in wifely fidelity.
The Pāņdavas, when they did not see Draupadi in the house at dawn, made a thorough search in water, on land, in forests, et cetera. They did not find news of her and their mother told Sārngin. He alone is their refuge and a brother to the distressed. While Krşņa was still bewildered by the business, Muni Nārada came there to see the trouble caused by himself. Asked by Vişņu, “Have you seen Draupadi any where?” he said: “I went to the city Amarakankā in Dhātakikhanda. There I saw Drupada's daughter in the house of King Padma.” With these words, he flew up and went elsewhere.
Kșşņa said to the Pāņdavas: “ Draupadi has been kidnaped by Padma. I will get her back. Do not worry at all.” Then Vişņu, surrounded by a great army, went with the Pāņdavas to the shore of the Eastern Ocean, called Māgadha. The Pāņdavas said to Kșşņa: “Master, this ocean, violent, very terrifying, is uncrossable like worldly existence. In some places in it mountains are submerged like clods; in some places there are sea-monsters like mountains. In some places there is a submarine fire by which a promise to dry it up has been made; in some places there are Velandhara-gods, like fishermen. In it vessels 264 resembling water-jars are lifted up by
264 30 Ghana. Exactly what ghana means here, I do not know. I can find no authorized meaning that makes sense, but they are surely the same objects described in II, p. 114.

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waves.
Uncrossable even by the mind, how can it be crossed?" "What is this anxiety on your part?" pure-hearted Kṛṣṇa said to them. Seated on the shore, he propitiated Susthita 265 by penance. The god appeared in person and asked, “What can I do for you?" Kṛṣṇa said: Draupadi has been kidnaped by King Padma. Arrange it so that she will be brought quickly from Dhātakikhaṇḍa, best of gods, lord of Lavana Ocean."
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276
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The god said: "She was delivered to Padma by a god who kidnaped her from former friendship. Likewise, Kṛṣṇa, I shall deliver her to you. Or, if that does not please, then shall throw Padma with his army and transport in the ocean and deliver Draupadi to you." Kṛṣṇa said: 'Do not do this. Give an unobstructed path over the water to the six chariots of the Pāṇḍavas and me, so that, going there ourselves and defeating the wretch, we shall bring back Kṛṣṇā (Draupadi). For that is the path of glory."
Susthita did so. Kṛṣṇa and the Pāṇḍavas crossed the ocean like dry land and went to the city Amarakaǹkā. Hari remained in a garden outside and sent Daruka, whom he instructed personally, as a messenger to King Padma. Stepping on the foot-stool with his foot, terrifying from his frown, delivering a letter on the point of a spear, Dāruka said to
Padma:
Drupada's daughter, the wife of the Pāṇḍavas, the companions of Vasudeva, has been brought here from Bharata of Jambudvipa by you. Kṛṣṇa, to whom a path was given by the ocean, has come with the sons of Pāṇḍu. Surrender Kṛṣṇa, if you wish to live, wretch."
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Padma said: He is Vasudeva there, but here, himself the sixth,266 what is he compared with me? Go! Prepare him for battle." Daruka went and reported the speech to Kṛṣṇa. Padma, armed, came with an army, eager to fight.
265 31. 266 43.

The lord of Lavaṇoda. See II, p. 115. I.e., with the Pandavas.

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59
His soldiers approaching like waves of the ocean, Puṇḍarīkākṣa (Kṛṣṇa), wide-eyed, said to the Pāṇḍavas: "Will you fight with King Padma or will you, staying in your chariots, watch_me fighting? They said, "We shall fight with Padma, lord. Today King Padmanabha or we shall cause tears to be shed." Then they fought with King Padma and were defeated. They went again to Vasudeva and said: "Master, this Padma is very strong, surrounded by strong soldiers. He is conquerable by you alone, not by us. Do what is suitable in this
matter."
very time,
I alone am
Kṛṣṇa said: "You were defeated at that Pāṇḍavas, when you said: 'King Padma or we.' king, not Padma." With these words, Janardana set out for battle and blew loud-toned Pañcajanya. A third part of Padma's army broke at the sound of the conch, like the flight of a herd of deer at the roar of an approaching lion. Śarngin twanged his bow and at its sound again a third part of Padma's army broke like a weak rope. With the remaining third part of the army, Padma fled from the battle-field and entered Amarakankā at once. He shut the gates equipped with iron bars. Blazing with anger, Kṛṣṇa got down from the chariot. By a process of transformation 267 Hari became a manlion in form, angry like Kṛtānta, terrifying with the fangs of his wide-open mouth. Giving very loud roars, he stamped with his feet; and the earth trembled along with the heart of his enemies. The tops of the walls shook, temples fell, and houses fell apart from the blows of Sarngin's feet. Some hid in caves; some entered water; some in the city fell in a faint from fear of the man-lion.
277
46
Padma went to Drupada's daughter as a refuge, saying, 'Queen, pardon us. Save us from this Sārigin who is like Antaka." After putting me in front of you and after donning women's clothes, go to Kṛṣṇa as a refuge. In that case you will live, not otherwise." He did as he was told and bowed to
267 56. By a vaikriya-samudghata. See I, n. 157.
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CHAPTER TBN Śärngin. Våsudeva, affording protection, said to him, “Do not fear.” Janardana delivered Draupadi to the Pāņdavas and, mounted on a chariot, returned with them by the same
road.
At that time the Blessed Tirthakrt, Munisuvrata,268 had stopped in a samavasaraṇa in the garden Parnabhadraka in Campā. Seated in his assembly, Vişņu Kapila asked the Lord: “ Master, to whom like me does this conch belong, whose sound was the guest of (our) ears?”
The Arhat said, “The sound of the conch was from Vişņu Kļşņa,” and Keśava asked, “How can there be two Haris in one place ?" The Blessed One told Kapila the story of Draupadi, Padma, and Kțşņa. Kapila said: “Why do I not give a welcome to Krsna, lord of half of Bharata in Jambūdvipa, who has come here as a guest ? ” The Master said, “ Just as there is no second Arhat nor cakrabhst in one place, so a Vişņu who has come for a reason can not meet another."
After hearing the Arhat's reply, Kapila went on the road furrowed by Kļşņa's chariot to see Kșşņa on the ocean-shore. He saw the white and yellow chariot-banners, like vessels of silver and gold, of Kșşña as he proceeded in the ocean. The Sārngabhịt blew his conch filled with the words: “I am Vişņu Kapila. I have come, eager to see you. So turn back.” Kršņa blew his conch with the sound of distinct words, “We have come far. We must not talk with you."
After hearing the words of the conch, Hari Kapila turned, went to the city Kankā,269 and said to Padma,“ What's this ? ” Padma related his own crime and said, “You being master, I have been defeated by Kțşņa, Vişņu in Bharata of Jambū.” Saying, “O evil-minded villain, quarreling with superiors," Häri banished Padma and installed his son on the throne.
268 64. Not our Campā, nor our Munisuvrata. This is all in . Dhätakikhanda. There was a Vişnu Kapila there. See above, p. 274.
269 74. I.e., Amarakańkā. Such an abbreviation, so common in names of persons, is unusual in place-names.

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279 When Krsna had crossed the ocean, he said to the Pāņqavas, “Sirs, while I say good-by to Susthita, cross the Gangā.” They embarked on the ship, crossed the terrifying stream of the Gangā, sixty-two yojanas wide, and said to each other: “ Now let us see Vişnu's strength. Let the ship be anchored right here. How will he cross the Gangā's stream without a ship?" With this agreement made, they settled on the river-bank.
And now, his business finished, Krşņa came to the Gangā. Not seeing a boat there, Hari put the chariot with its horses on one arm and began to swim across the water with the other arm. When he reached the middle of the stream, Kịşņa, tired, thought, “Indeed, Pāndu's sons, powerful, swam the Gangā without a ship." Knowing that thought of his, the Gangā made shallow water at once and then Janārdana swam across her with perfect ease.
He said to the Pandavas, “How did you cross the Gạngā ??' and they replied to Sārngin, “We crossed in a ship.” “Why did you not turn the ship and send it bacķ?” asked by Sārngin, they said, “We did not send the ship back, to test your strength.” Kyşņa, angered, said: “You know my strength now. It was not known in the crossing of the ocean and victory at Amarakankā.” With these words he crushed their chariots with an iron-staff. A city developed there, named Rathạc mardana. Then Kansasüdana banished the Pāpdavas; and went to the city Dvārakā with his camp.
The Pāņdavas went to their own city and told Kunti about it. Kunti went to Dvārakā and said to Vāsudeva: "Banished by you, where can my sons stay? In this half of Bharata, there is no land which is not yours." Krşņa said, “ Founding a new city, Pāndumathurā, 270 on the shore of the Southern Ocean, your sons may dwell there.” Kunti went, told her sons Krşna's command and they went to the Pāņdudistrict, purified by the ocean's waves. Krşpa installed
270 91. Identified with Madura in South India.

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CHAPTER TEN Pariksita, grandson of his sister Subhadrā, son of Abhimanyu, as king in Hāstinapura.
The six sons of Devaki (94–115) And now the Blessed Nemi, purifying the surface of the earth, went in course to Bhaddilapura, the chief of cities. In this city there were the six sons of Sulasā and Nāga, borne by Devaki, who had been given by Naigameşin. They had married thirty-two girls each. Enlightened by Sri Nemi, they took the vow at his side. They all, having their last body, acquiring the twelve angas gradually, wandered with the Master, practicing severe penance.
And now the Blessed Nemi went to Dvārakā in his wandering and stopped in the garden Sahasrāmravaņa there. Devaki's six sons, seeking food at the end of a two-day fast, forming three couples, entered the city Dvārakā. Two of them, Anikayaśas and Anantasena, went to Devaki's house and Devaki rejoiced, seeing them resembling Krşna. She fed them with sinhakesaras, 271 the best sweetmeats, and they went away.
Then two other full-brothers came. She gave food to the great munis, Ajitasena and Nihataśatru; and two others came. Bowing to the eminent asceties, Devayaśas and Satrusena, Devaki asked, with her hands folded respectfully: "Have you come here again and again from confusion about directions, or is this confusion of my mind? Are you not the same? Or rather, in this city resembling heaven in wealth, do great sages not find suitable food, drink, et cetera ?”
They said: “We are not confused about directions. We are six full-brothers, living in Bhaddilapura, sons of Sulasā and Nāga. After hearing dharma, we became mendicants with Nemi. We six, forming three pairs, have come to your house in turn.”
Then Devaki thought: “ How can these six resemble Kệşņa so? There is no such resemblance even of sesame-seed with
271 101. Laddu, a sweetmeat ball. PH.

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sesame-seed. Formerly I was told by the sādhu Atimukta, 'You will have eight living sons.' Could these be my sons?" With these reflections, on the next day Devaki went to the samavasaraṇa erected by the gods to ask Nemi about that. Knowing her intention, the Master said, "These sons of yours were delivered, living, to Sulasã by Naigameṣin."
Then she, seeing the six sadhus there, her breasts flowing, paid homage to them and said: "It is a good thing, sons, that you have been seen. There is eminent sovereignty or initiation of my sons. But this is for my sorrow. Not one has been cherished by myself." The Blessed One then said: "Do not grieve uselessly, Devaki. For this fruit of former acts has developed in this birth. In a former birth 272 you took seven jewels from a co-wife. But you gave back one jewel to her weeping."
Gajasukumāla (116-145)
After hearing that, Devaki, blaming her wicked act in a former birth, went to her house and continued to long for the birth of a son. Sarngapāņi said, "Mother, why are you so sad?" She said: "What is the use of this fruitless life of mine? You were reared in Nanda's house and your elder brothers in Naga's house. No child at all has been nursed by me like a cuckoo. I wish a son from eagerness to care for a child, son. Even animals are happy, taking care of their offspring, themselves."
Saying, "I shall fulfill your wish," Hari went away and propitiated Naigameşin, Sakra's general. The god said: "Your mother will have an eighth son, but he, wise, will become a mendicant, when youth has bloomed." In accordance with this speech, a very magnificent god fell from heaven, came to Devaki's womb, and a son was born at the proper time.
Devaki herself cared for him, named Gajasukumāla, like another Kṛṣṇa in beauty, resembling a god. He was extremely
272 115. See Appendix 1,
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CHAPTER TEN
dear to his mother and like life to his brother. Moon to the night-blooming lotuses of their eyes, he gradually attained youth. At his father's command Gajasukumāla married King Druma's daughter, Prabhāvati. At the insistence of his mother and brother he, though unwilling, married Soma, the daughter of a Brahman, Somaśarman, born of a kṣatriyā.
Just then Nemi stopped in a samavasarana and Gajasukumala with his wives listened attentively to dharma. Their disgust with existence arose and, after obtaining his parents' consent, Gaja together with his wives took the vow under the Master. When Gaja had become a mendicant, unable to endure separation from him, his parents and brothers, Kṛṣṇa and others, wept aloud.
In the evening, after asking the Master for permission, he performed the penance of statuesque posture in a cemetery and was seen by the Brahman Somaśarman who had gone outside. Somaśarman thought, This man, evil-minded, has married my daughter for ridicule, wishing to practice heresy." Angry at this thought, Somaśarman, malevolent, stood the neck of a water-jar, filled with blazing coals from a funeralpyre, on his head. Though burned severely by it, absorbed in meditation, he endured it. The fuel of karma being consumed, omniscience having arisen, he went to emancipation.
At dawn, Kṛṣṇa went in his chariot with attendants to see Gajasukumāla, his mind full of longing. Going outside Dvārakā, he saw an old Brahman carrying a brick on his head to the temple. From compassion for him, Kṛṣṇa himself took a brick from the kiln to this temple and the people took (bricks) by the crore. After finishing the Brahman's business, Janardana went to Nemi. He did not see Gaja there, like a deposit left by himself.
Hari asked the Master, Where is my brother Gaja? and the Blessed One told Gaja's emancipation by the Brahman Soma. Then Govinda fainted and, consciousness regained, asked the Lord again, How can I recognize my brother's murderer?" The Blessed One said: "Do not be angry at
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THE RECOVERY OF DRAUPADI Somaśarman. For he was an aid to your brother in attaining emancipation at once. Emancipation may be acquired after a long time, but in a moment with assistance, just like that you gave today to the old Brāhman in delivering the bricks. If Somaśarman had not done such a thing to your brother, how would his emancipation have taken place without any delay? The one who, going to hang himself after seeing you enter the city, dies with a broken neck-know that he is your brother's murderer.”
Then Krşņa, weeping, performed his brother's funeral rites, et cetera himself, entered the city and saw Soma dead just as described. He had him bound by the feet, had men drag him through the city, and had him thrown outside, a new offering for vultures, et cetera.
Yadus become mendicants (146-153)
Because of that sorrow many Yadus became mendicants under Nemi, and the nine Daśārhas except Vasudeva. Sivā, the Master's mother, and seven fulf brothers, and other sons of Hari, became mendicants under the Lord. Rājīmati, with a desire for emancipation, became a mendicant under the Master and Ekanāsā, Nanda's daughter, and many other women of the Yadus. Hari took a vow to abstain from marriage and all his daughters became mendicants under the Master. Except Kanakavati, Rohiņi, and Devaki, Vasudeva's wives became mendicants under Nemi.
As Kanakavati was meditating at home on the duration of existence, her omniscience appeared, her karmas suddenly broken. She, a festival for her made by the gods informed by Nemi, adopted mendicancy herself and went to the Master's presence. After she had seen Nemi, she went to a forest and, after fasting for thirty days, Kanakavati died and attained emancipation.
Death of Sāgaracandra (154–158) Sāgaracandra, the son of Nişadha, the grandson of Rāma,

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CHAPTÉR TÉN his mind disgusted, having the lesser vows in the first place, began observing the statuesque posture at that time. Going outside to a cemetery, he practiced kāyotsarga and was seen by Nabhaḥsena who was always looking for a vulnerable point in him. Nabhaḥsena said to him: “Heretic, why do you do this ? Take the fruit of the trick of kidnaping Kamalāmelā.” With these words, Nabhaḥsena, evil-hearted, put the neck of a jar on his head and filled it with coals from a funeral-pyre. Sāgara, wise, endured it completely, died quickly and, the formula of homage to the five Parameșțhins being recalled, went to heaven.
Story of the drum (159–179) One day Sakra said in his council: “Krsna causes a recital of virtues, avoiding faults, and does not fight with low fights.” A certain god, not believing his speech, went to Dvāravati; at that time Hari started out in his chariot to amuse himself as he liked. The god created on the road a dead dog with a black body which afflicted all the people to a great distance by the evil smell. Seeing it, Kșşņa said, “ The white teeth in the mouth of the dog with a black body are very beautiful.” . Then the god assumed the form of a horse-thief, stole Sārngin's jewel of a horse, and beat Kțsna's soldiers following the track. Krsna himself ran near and said to him: “Why do you steal my jewel of a horse ? Now turn him loose. Where are you going, sir?”. The god said, “ After you have defeated me in a fight, take the horse, sir.” Krşņa said, “ Get a chariot in that case, for I fight in a chariot.” The god said: “ Enough of chariot, elephant, et cetera. But make a contest with my fights, arm-fights, et cetera.”
Govinda replied: “I am defeated. Take the horse. I certainly do not fight in a low fight even if I lose everything." The god, satisfied, said to Janārdana, “Choose a boon, fortunate man,” and accompanied it with the telling of the Sakra-incident. Krşņa replied to the god: “Now the city Dvārikā is filled with calamities from disease. Give something

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285 to allay them." The god gave Krsna a drum and said: “ You must beat this in your city at the end of every six months. From its sound being heard old calamities will perish and there will be no new ones for six months, Hari.”
With these words the god went away and Keśava beat the drum just so; and the disease in the city was allayed. A certain rich man from a foreign country, who was afflicted with a burning fever, heard the story of the drum, came and said to the drum's guard, “ Take this lac of money for a favor to me, good sir. Give me a piece of the drum, a mere sliver.273 Show compassion.” The drum's guard, greedy for money, gave him the piece and the drum was filled out with a piece of sandal with a close joint. In the same way he, avaricious, gave to others so that the drum became patched with inserts of sandal throughout.
One day a calamity took place and Sārngin beat the drum and its sound, like the hum of a mosquito, did not reach the council even. Trustworthy men, questioned by Krşņa, told how the drum had been patched by the guard. Kļşņa killed the guard and received another drum from the god by means of a three-day fast. What is difficult for the great to accomplish?
The two physicians (180–199) Janārdana beat the drum to allay disease and so instructed two physicians, Dhanvantari and Vaitaraņi. Of them Vaitaraņi, capable of emancipation, named and practiced whatever treatment was suitable for any one and gave him his own medicine. But Dhanvantari made a treatment mixed with sin. The sādhus said to him, “ This is not prescribed for us." He replied to them: “I have not studied any system of medicine suitable for sādhus. Do not do what I said.” So the two physicians practiced in the city."
One day Krşņa asked Śri Nemi,“ What is their (future)
273 174. Pala: rio of a tola, mW. It takes 24 tolas to make an
ounce.

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CHAPTÈR TËN status?” The Blessed One related: “Doctor Dhanvantari will go to the abode, Apratişthāna, in the seventh hell. Doctor Vaitaraņi will become a monkey in the Vindhya-forest and, grown up, will become the head of a troop in that same place.
One day sādhus will come to that forest with a caravan. One of them will have a thorn broken off in his foot. He will say to the other sages waiting: ‘Leave me here and go on. Otherwise all, separated from the caravan, will die.' Leaving him behind on bare ground in the shade, the sādhus, despondent, unable to extract the thorn from his foot, will go on,
The lord of the troop of monkeys will come there and the monkeys in front will give cries of 'Kila! kila!' on seeing the muni. Annoyed by their noise, the lord of the troop will stay in front. After seeing the sage, he will think, Where did I see such a person before?' Then he will recall his former birth and his being a doctor and he will bring herbs; višalyā and rohiņi,274 from the mountain. After crushing the višalyā with his teeth, he will put it on his foot and will, heal his foot, at once freed from the thorn, with the rohiņi. He will write the words, 'I was formerly the doctor, Vaitaraņi, in Dväravati, before the muni. Having heard before about his life, the muni will tell dharma (to him). After making a three-day fast, the monkey will go to Sahasrāra. He will see by clairvoyance the corpse of himself engaged in a fast and the muni near-by, pronouncing namaskāras. The god will say to the muni, after bowing to him with devotion, ‘By your favor this great magnificence of a god became mine.' He will guide the sādhu and unite him with his sādhus; and the sādhu will tell the story of the monkey to the sādhus."
After hearing that, Hari, having faith in dharma, bowed to Nemi and went away. Then the Blessed One went elsewhere to wander.
274 192. Višalya, “N. of various plants (also of a specific for arrow wounds).' MW. Here višalyā is used to remove the arrow and rohiņi to cure the wound.

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287
287 Movement during the rains (200–205) One day at the beginning of the rainy season, Neminātha, giving delight to the people like a cloud, approached Dvārakā and stopped in a samavasaraņa. Attending on him, Krşņa said, “ Blessed One, why do you and other sadhus not wander in the rains?” The Master said: “During the rains, the ground is covered with various jīvas (living creatures). The sādhus, bestowing freedom from fear on the jīvas, do not move about then.” Kțşņa said: “If that is so, I, coming and going with a large retinue, cause destruction of many jivas. I will not leave my house during the rains.” Making a vow to this effect, Krşņa went away and entered his own house. Sārngabhịt instructed the door-keepers. “During the rains, no one must be admitted to my house."
The story of the weaver (206–247) In that city there was a weaver, named Vira, exceedingly devoted to Vişnu. After he had seen Kțşņa and paid homage to him, he ate, but not otherwise. Not being admitted to Hari's house at that time, standing at the door, he made a pūjā directed to Hari day after day. Sometimes he did not eat because he had not seen Vişņu. The rains over, Hari left his house. All the kings and the miserable Vira 275 attended him; and Vāsudeva asked Viraka, “Why are you emaciated ? ” The door-keepers told him the circumstances, the cause of emaciation, and Krşņa, compassionate, gave him free access to his house.
Then Krşņa went with his retinue to pay homage to Nemi and heard yatidharma (the duties of sādhus), and he said to the Master: “I am not able to bear asceticism, Lord. Nevertheless, let this be my decision: to have initiation taken by others and to approve them. Whoever wishes to become a mendicant, I shall not hinder him and shall hold a departurefestival for him like a son."
275 209.
I think this is a case of the pejorative -ka.

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CHAPTER TEN With this resolution, Vişņu left; and said to his own marriageable daughters who had come to bow, “Will you be mistresses or slaves ?” They told śārngin, “We will be mistresses,” and Sārngin said, “In that case take initiation under Nemi, innocent girls.” So he made his daughters, suitable for marriage, become mendicants in turn.
One day one queen said to her daughter Ketumañjarī, “Asked by your father, child, say unhesitatingly, 'I will be a slave, not a mistress, lord.'” When she was suitable for marriage, she went into her father's presence, sent by her mother. She was asked in the same way by her father and she replied as instructed by her mother.
Kșsna thought: “My daughters will wander in the forest of existence and they will experience disrespect everywhere. That is not suitable. Let it be so that others do not say this.” With this thought, Hari said to the weaver Vīra, “ Have you done anything unusual ?” He said, “I have done nothing unusual," and Hari said to him, “Nevertheless, consider and tell something."
Vīra said: “In the past I made a lizard in a jujube fall down, hitting it with a stone, and it died. Water, flowing on the road in the track made by a chariot-wheel, was held back by me stepping in it with my left foot and it flowed far away. Flies that had entered a jar of sizing,276 buzzing, were kept imprisoned for a long time by me placing my left hand over the opening."
On the next day in the council Kșşņa said to the kings, “Sirs, the conduct of Viraka is not in accordance with his family." They, saying, “ Long live!” began to listen attentively and again Krşņa said to them: “This weaver is a kșatriya by whom a red-hooded serpent living in a grove of jujubes was killed with a weapon from the ground. This weaver is a kșatriya by whom the Gangā, carrying dirty water
276 224. Pāta must be corrected to pāna in accordance with the MSS and 235 below, but ' sizing' is a conjecture. It would be suitable for a weaver to have a jar of sizing.

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289 in a ditch made by a wheel, was restrained with his left foot. This weaver is a kşatriya by whom a noisy army, living in Kalasīpura 277 was checked with his left hand. He, with clearly heroic practices, is a suitable son-in-law for me."
He said to Viraka, “ Take Ketumañjarī.” Unwilling but ordered by Kṛṣṇa with a frown, Vīraka married his daughter, Ketumañjari, and took her to his house. Ketumañjari reclined on a couch continually and Viraka carried out her orders day and night. One day śārngin asked him, “Does Ketumañjari carry out your orders ? ” and Viraka said, “I carry out her orders." Kļşņa said to him, “ If you do not compel her do all your work, I shall throw you in prison.”
Knowing Kệşņa's intentions, Vira went and said to Ketumañjarī, “Make a sizing for clothing. Why do you merely sit?” “You, a weaver, do not know (what is proper)." Fearlessly Viraka beat her saying this angrily with the strings of a weaver's brush. Weeping, she went to her father and told him her mistreatment. Kșşņa said, “ You, giving up mastery, chose servitude." "She said, “Now give me mastery." Krşņa said, “Now you are subject to Viraka, not to me.” Begged earnestly by her, Kșşņa restrained Viraka, took her, and had her take initiation under Nemi Svāmin,
One day Kļşņa made the homage of the twelve āvartas to all the sādhus, but the other kings did not have strength (enough). Following Vāsudeva, Viraka made the homage of the twelve āvartas 278 to all the sādhus after him. Krşņa said to the Master: “ I was not so tired from three hundred and sixty battles 279 as from that homage.” The Omniscient said: “Kļşņa, you have acquired much merit today, right-belief
277 229. With a play on kalasī, "water-jar.' 278 240. See above, p. 120.
279 242. Pandit L. B. Gandhi says he has seen allusions to Krşņa fighting 360 battles. There were 18,000 sādhus in Neminātha's train and if he did the āvartas to all, as it distinctly says, it would be quite a feat for Kțşņa, to say nothing of Vīra. 37 N

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CHAPTER TEN which arises from destruction of karma 280 and the bodymaking karma of a tīrthakệt.281 Age-karma, suitable for the third hell, has been taken by you, having risen from the seventh hell, and at the end you will make it firm.”282
Krşņa said: “Blessed One, I shall pay homage to you again so that my hellish-age karma will break completely, as before.” The Master said: “That would be material homage of yours from pious conduct, but fruit is obtained only from spiritual homage, not otherwise.” Kțşņa asked about the fruit to Vīraka and the Lord said: “ His fruit is bodily austerities. He pays homage in accordance with your wish.”
After bowing to the Blessed One, meditating on the Blessed One's words, Kṛṣṇa and his retinue went to the city Dvārakā.
Story of Dhandhana (249–270)
Krşņa's son by his wife Dhandhaņā, named Dhandhaņa, married many princesses, when he was grown. One day, after listening to dharma at the Master's side, his mind disgusted with existence, he took initiation, and his father held his departure-festival. He wandered with the Master and was esteemed by the sādhus. As he was so occupied, his obstructive-karma matured. Wherever he went, he obtained nothing at all there; and it was the same with the munis who went with him.
Then the sādhus declared to Neminātha: “ Dhandhana, Kșşņa's son, disciple of the Lord of Three Worlds, does not receive alms in a city with a generous population of rich coreligionists. What is the reason for that, Master?”
The Master related: “In the past there was a Brāhman, named Parāśara, the king's agent in the village Dhānyapüraka in the Magadhas. One day he had the king's fields sowed by
280 243. See I, p. 204. 281 243. See I, p. 408. 282 244. See I, pp. 402, 404, 409.

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291 the villagers; and when the food arrived,283 he did not let the villagers go to eat. He had one furrow plowed in each field by force by the hungry, thirsty, tired oxen and plowmen. He acquired obstructive karma and after dying and wandering through existence, became this Dhandhaņa. Now his karma has matured.”
Hearing that, a desire for emancipation being produced, Dhandhaņa took a vow in the Master's presence: “I will not eat what has been obtained by another.” Enduring the trial of failure in begging, 284 Dhandhaņa passed some time, not eating what had been obtained by another. One day Vasudeva asked Neminātha present in his council, “Who among these great sages does what is difficult to do?” The Master said: “They all do what is difficult to do, but especially Dhandhaņa who has passed so long a time, enduring the trial of failure in begging." After bowing to the Lord, as Kļşņa was entering Dvārakā, he saw Sādhu Dhandhaņa going in search of alms. Getting down from his elephant, Krşņa bowed to him with great devotion. A sheth saw that and thought, “Who is this fortunate man to whom Krşņa bowed?” In his wandering Dhandhaņa came to this same sheth's house and he provided him with sweetmeats with much honor,
Dhandhaņa came, bowed to the Omniscient, and said: “ Is my obstructive karma destroyed that I have obtained alms?” The Master said: “Your destructive karma is not destroyed. This receiving of alms was from Hari. The sheth gave you alms because Hari paid homage to you.” Thinking, “ This is receiving from another,” he, devoid of love, et cetera, began to put the alms down on the bare ground. As he was engaged in firm meditation to the effect, “ Karma acquired in the past is very difficult for creatures to destroy, alas!” his omniscience arose. Then the sage Dhandhana, after circumambulating Nemi, sat down in the assembly of kevalins, and was worshipped by the gods.
283 256. It would be brought by the families of the workers. 284 260. Alābhaparişaha. See I, n. 55 and p. 448.

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CHAPTER TEN
Rathanemi and Rājimati (271-286)
The Blessed Nemi wandered through villages, mines, cities, et cetera and again and again stopped in a samavasaraņa in Dvārakā. One time when the Lord was there, it began to rain suddenly. Rathanemi, who had gone for alms, started to the Master. Overwhelmed by the rain, he entered a cave. After paying homage to the Master, Rājimati was returning. Her companions, sadhvis, ran away, terrified by the rain, but Rājimati entered the cave, not knowing (he was there). She did not see Rathanemi, who had entered first, because of the darkness; but stood up and took off her garments to wring them out.
292
Seeing her unclothed, wounded by love, Rathanemi said: "You were begged before. Now there is an opportunity for enjoyment (of you by me)." Recognizing Rathanemi from his voice, her body covered at once, she said: "Such a thing is not fitting for well-born people at any time. You are a younger brother of the Omniscient. You are also his disciple. So, what is this idea of yours today, injurious to two worlds, sir! I, being a disciple of the Omniscient, will not fulfil your wish, but you will fall into the ocean of existence, because of that wish.
Stealing from a shrine, destroying a sadhvi's virtue, killing a sage, and criticism of the doctrine are the fire at the root of the tree of enlightenment.285 Creatures in the Agandhana species 286 do not wish to eat vomit; they would rather enter a terrible, blazing fire. Shame on you, lover of glory, you who wish to eat vomit for the sake of living. Better death for you, indeed. I am the daughter of the King of Bhojas; you are the son of Andhakavṛṣṇi.287 Let us not belong to the
285 280. From Haribhadra's Daśaśastriya-upadeśapada, p. 169.
286 281. A species of serpent. See Uttar., 22. 43; Daśaveāliyasutta, 2.6.8 (Abhyankar).
287 283. He was the younger brother of Arişţanemi, and the grandson, not the son, of Andhakavṛṣņi.

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293 Gandhana species. Practice self-control resolutely. If, having seen a woman, you touch her, afflicted by love, you will have a wavering mind, like duckweed struck by the wind.”
Thus enlightened by her, feeling repentance again and again, having given up all desire for pleasure, he observed a very severe vow. After confessing his sin to the Lord, he, pure-minded, continuing as an ordinary ascetic for a year, attained omniscience.
Dravya and bhāva worship (287-294) After wandering elsewhere, one day Śrī Nemi stopped again on Mt. Raivataka, the sun to the lotuses of bhavyas. Krşņa said to his sons, Pālaka, Sāmba, et cetera, “Whoever pays homage to the Lord first at dawn, to him I shall give the horse desired.” Hearing that, Prince Samba arose from ħis couch at dawn and, staying at home, worshipped Neminātħa mentally. Pālaka got up in the middle of the night, went on his fastest horse and paid homage to the Lord, reviling him in his heart, because he was an abhavya. When he was asked by Palaka for the horse Darpaka, Hari said, “I shall give the horse to the one whom the Master says was the first worshipper.” Questioned by Vişņu who had gone (there), “Who worshipped you first ? ” the Master said, “First by Pālaka in actual fact (dravya); by Śāmba in spirit (bhāva)." Asked by Krşņa again, “ What is this?” the Lord said, “ Pālaka is an abhavya; Jāmbavati's son is a bhavya.”
Rathāngapāni (Krsna), angered, quickly banished Pālaka who was devoid of spirituality; but gave Samba the finest horse in accordance with his request and made him governor of a large district.

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Prophecy about destruction of Dvārakā (1-18).
One day at the end of a sermon Janardana, humble-minded, bowed to Neminatha, his hands folded respectfully, and asked: How will the destruction of Dvārakā, of the Yadus, and of myself take place? Made by others for some reason or by themselves in course of time?"
<<
CHAPTER XI
BURNING OF DVĀRAKĀ AND THE DEATH OF KRSNA
The Blessed One said: In a hermitage outside Sauryapura there was a well known leading ascetic, named Parāśara. He went to an island in the Yamuna and enjoyed a girl of low family; and a son was born to them named Dvaipāyana. A mendicant, a celibate, self-controlled, living there from friendship for the Yadus, he will be attacked by Samba and others blind from wine. Angry, he will burn the city Dvāraka with the Yadus. Your death will take place at the hand of your brother, Jarākumāra."
66
"He, alas! is a coal to the family," with this impure thought in their hearts, Jarākumāra was looked at by all the Yadus. Thinking: "Why should I, the son of Vasudeva, be the murderer of my brother? I will try by all means to make that false," Jara's son got up, bowed to Nemi and, carrying two quivers and a bow, took up a residence in the forest to protect Kṛṣṇa. Dvaipayana heard the Lord's prediction from the people's talk and became a forest-dweller to protect Dvārakā and the Yadus.

Kṛṣṇa bowed to the Master, entered Dvārakā and, with the thought, "This calamity would originate from wine," prohibited wine. At Kṛṣṇa's command all the people of Dvaravati brought the wine previously made and abandoned it, like water of the house-streams, in stone pits in the cave

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Kādambari in a grove of kadambas on the mountain nearby. The charioteer, Siddhartha, his brother, said to Baladeva: How can I see such an evil fate of the city and the family? Therefore, dismiss me that I may take the vow at once at the Master's feet. I can not endure delay."
Bala, weeping, said: "Brother, you say what is fitting. You are dismissed by me, even though unable to dismiss you, faultless man. When you have died, after practicing penance, and become a god, remembering this brotherly affection, you should enlighten me at the right time, when I am in trouble." Siddhartha agreed, became a mendicant in the Master's presence, practiced severe penance for six months, died, and went to heaven.
66
Beating of Dvaipāyana (19-30)
And now the wine which the people had thrown in stone pits became sweet from the blossoms of various trees falling in it. At that time in the month Vaiśākha one of Samba's men went there as he was roaming about, saw the wine, and drank it from thirst. Delighted with it, he filled a skin with the wine, went to Samba's house, and gave it (to him) as a present. Seeing the fragrant wine, Hari's son drank it again and again with delight and said, "Where did you get it?" He told about the wine being there and on the next day Samba went with princes hard to control to the cave Kadambari. When he had seen the wine, named Kadambari from its connection with the cave Kadambarī, Śāmba rejoiced, like a thirsty man at the sight of a river. Śamba had the wine brought by servants to a grove of blossoming trees and, a drinking-party being formed, drank with friends, brothers, and nephews.
Drinking the wine with remarks: "It has been found after a long time." "It is old." 'It has been made from good materials," they did not become satiated. Blind from drinking the wine, the princes, sportive, saw the sage Dvaipayana engaged in meditation on the mountain in front (of them). Samba said to his people: He will destroy my
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M

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CHAPTER ELEVEN city and family. Therefore, let him be killed. How can one, who has been killed, kill?” Then they all, angry, beat him again and again with clods, kicks, slaps, and fists. After _felling him to the ground almost dead, they went to Dvāravati and entered their respective houses.
Krşņa learned about this from spies and, depressed, thought: “Oh! this lack of restraint on the part of these princes will be the death of the family.” Then Kșşņa and Rāma went there to Muni Dvaipāyana and saw him red-eyed from anger like a serpent poisoning with its look. Janārdana began to soothe the excessively terrifying three-staved ascetic, like a mahout calming a rogue elephant.
"Anger, above all, is a great enemy which not only causes pain in this birth, but causes continuous pain to a creature in lacs of births. The crime was committed by my sons, ignorant, blind from drinking wine. So, pardon it, great sage. Anger is not fitting for you.”
Being so addressed by Krşņa the three-staved ascetic was not appeased and he said: “ Enough of this conciliatory talk of yours, Krşņa. Beaten by your sons, I have made a nidānato burn Dvārakā with its people. There is no escape from that, except of you."
Rāma' restrained Krşņa: “Do not, brother, uselessly appease this miserable ascetic intent upon forbidden things. People with crooked feet, noses, hands, with large lips, stomachs, noses, with defective eyes, and deficient limbs certainly do not become tranquil. This one having spoken, there is no escape from the future event, brother. In any case the speech of the Omniscient can not be false.”
Then burned by grief, Kșşņa went to his own house. Dvaipāyana's nidāna became known in Dvārikā. On the next day Sārngabhịt had a proclamation made in the city: “ Henceforth, people, be especially devoted to dharma.” All the people began (to be) so. The Blessed One, Sri Nemi, came and stopped on Mt. Raivataka. Kșşņa went there, bowed, and listened to a sermon resembling the sun for putting

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BURNING OF DVÄRAKĀ AND DEATH OF KRŞŅA 297 to flight the deep sleep of the world's delusion. After hearing the sermon, some princes, Pradyumna, śāmba, Nişadha, Ulmuka, Sāraṇa, and others became mendicants. Many women of the Yadus, Rukmiņi, Jāmbavati, and others, afraid of existence, became mendicants at the Master's lotus-feet.
Questioned by Kșşņa, the Blessed One said, “In the twelfth year Dvaipāyana will burn this Dvārikā.” Krşņa thought: “ They-Samudravijaya and the others-are fortunate who took initiation in the beginning. Shame on me, uninitiated, greedy for sovereignty.” Knowing his thought, the Master said: “Kșşņa, the Sārngins never take initiation, because they have barriers made by a nidāna. They go below necessarily. You will go to Vālukaprabhā.”288
Hearing that, Kșsņa at once became exceedingly miserable. Again the Omniscient said: “Do not be sad, Janārdana. Rising from it, you will be a mortal; then a Vaimānika. Falling, you will be the son of Jitaśatru, lord of the city Gangādvāra in this Bharata, and the twelfth Arhat, named Amama.289 Bala will go to Brahmaloka and, falling, will be a mortal; then a god and, falling, will be a man in this Bharata. In the approaching utsarpiņi, a Keśava, he will attain emancipation in the congregation of you, a Tīrthakệt named Amama.”290
After saying this, the Lord of the World went elsewhere in his wandering. After bowing to him Vāsudeva went to the city Dvärikā. Then Kșşņa had a proclamation made again in the same way in the city and all the people became especially devoted to dharma. Dvaipāyana died and was born among the Agnikumāras.291 He recalled his former enmity and went to Dvārakā. Asura Dvaipāyana saw all the people there observing fasts of one, two, three, et cetera days, engaged in making pūjā to the gods. Unable to make an attack because
288 50. The third hell. 289 52. In the coming utsarpiņi. Abhi. 1.55.
290 54. See Text Corrections. This seems somewhat repetitive, but preferable to the text of the edition..
291 57. See II, p. 106. 38 N

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CHAPTER ELEVEN of the power of dharma, cruel-minded, he watched for weak points continually for eleven years.
When the twelfth year came, the people thought: “We will enjoy ourselves, since Dvaipāyana, crushed by this penance, has fled, defeated.” They began to sport at will, drinking wine and eating meat. At that time Dvaipāyana, knowing a weak point, seized the opportunity. Many portents, resembling portents at the end of the world, appeared in Dvārakā, showing the gate to death. Meteors fell, thunderstorms took place, and the earth shook. Planets discharged smoke imitating fire. The disk of the sun, faulty, made a rain of coals and suddenly there was an eclipse of sun and moon. Clay puppets in the houses gave loud bursts of laughter and the gods painted in pictures laughed, too, frowning. Within the city wild animals roamed and Asura Dvaipāyana wandered, attended by witches, ghouls, vampires, et cetera.
In dreams the people saw themselves with red garments 292 and ointment, sunk in mud, being dragged, facing the south. Bala's and Kțşņa's jewels, the plow, cakra, et cetera disappeared; and then Asura Dvaipāyana created a whirlwind. He gathered up the wood, grass, et cetera everywhere in the city; and he brought the fleeing people from (all) quarters and threw them in the city. The whole city of Dvārakā, its trees uprooted by wind from eight directions, was filled with wood. After crowding together sixty crores of families from outside and seventy-two living inside into the city Dvārakā, the Asura lighted a fire. The fire blazed, like fire at the end of the world, with the sound dhagag, dhagiti, darkening the universe by the unbroken masses of smoke. The townspeople with their children and old people, unable to take a step as if chained together, remained made into a solid body.
Hari and Rāma put Vasudeva, Devaki, and Rohini in a chariot to remove them from the fire. The horses did not
292 67. A corpse is usually wrapped in a red cloth. The south is Yama's quarter,

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BURNING OF DVĂRAKĀ AND DEATH OF KRŞŅA 299 move; oxen did not move, transfixed by the god, like serpents by a snake-charmer. Then Bala and Upendra themselves pulled the chariot, of which two axles were broken at once, like a piece of a reed, with the sound tadat, taditi. Nevertheless, they got the chariot to the gate by their own strength, wretched in mind from the cries, “ Oh! Rāma, save.” “Oh! Krsņa, save."
The Asura immediately made double-doors in the gate and Rāma broke them like a clay dish with a kick. Nevertheless, the chariot did not go out, as if devoured by the earth; and the god said to Rāma and Kțşņa: “What is this delusion of yours? You were told earlier, indeed, that there was no escape for any one here, except you two.293 For penance was sold by me."
Then the parents said: “O sons, do you go. So long as you two live, all the Yadus live. What is dependent on heroism that has certainly been done for us by you, but this fate, hard to transgress, is very strong. We, bereft of good fortune, did not take initiation at Sri Nemi's feet. Now we shall experience the fruit of our actions." When Rāma and Kļşņa did not go, after being told this, then Vasudeva, Devaki, and Rohiņi said: “ Henceforth, our refuge is Śri Nemi, Teacher of the There Worlds. We shall renounce the four kinds of food.294 Henceforth, we seeking a refuge, have found the refuge taught by the Arhats—Arhat, siddha, sādhu, and dharma. We belong to no one and no one belongs to us.” They, having made an ärādhanā, remained engaged in the namaskāra. Dvaipāyana rained fire on them, like a fire-cloud; and the three, Vasudeva and the others, died and went to heaven.
Rāma and Kṛṣṇa went outside the city to an old garden and continued to watch the city as it burned. The walls of
293 80. As a matter of fact, only Krsna was excepted.
294 85. Aśana, solid food; pāna, drink; khădya, fruit; svādya, betel, ginger, etc., usually taken after a meal. KSK, 3.40, p. 191a; SBE, vol. 22, p. 303.

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CHAPTER ELEVEN jewels were reduced to powder, like pieces of stone; the pillars of gośīrşa-sandal were reduced to ashes, like straw. The copings of the walls broke with the sound tadat, taditi; the roofs of the houses fell in with the sound phaďat, phaditi. There was no space between the flames there which were like the water in the ocean. Everything became one fire like one ocean at the destruction of the world. The fire danced, as it were, with hands of flames; the fire thundered, as it were, with its noise; it brought a net, as it were, in the guise of smoke for the fishes of citizens.
Then Krsna said to Sirin: “Alas! Alas! 1, standing on a bank like a eunuch, watch my own city burning. As I am not able to save the city, I can not endure to see it. Elder brother, say where we can go. Every place is barred to us."
Balabhadra said: “ Pāņqu's sons are our friends and connections by blood and marriage. So we shall go to their house.” Kțşņa said: “At that time 295 they were banished by me. How can we, embarrassed by our own offence, go to their house?” Rāma said: “ The noble keep in mind benefits, but never remember injuries, like a bad dream. Many times you have benefited Pāņdu's sons. Grateful, they will make a pūjā, nothing else, brother. Do not think otherwise.".
Assured by Sirin to this effect, Sārngin set out in the southeast to the Pāņdavas' city, Pāņdumathurā.
Now, in the burning city Rāma's son, Kubjavāraka, who was in his last body, (standing) on the top of a palace, his arms held up, said: “I am a disciple of Sri Neminātha, now observing the vow. I was told by the Master that I, having the last body, would attain emancipation. If the Arhat's pronouncement is authority, why am I burned by fire?” At this speech the Jļmbhaka-gods conducted him to the Master's presence.
At that time Śri Nemi had stopped in the Pallava 296
295 97. See above, p. 279. 296 104. LAI identifies this with Parthia.

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BURNING OF DVĀRAKĀ AND DEATH OF KRŞŅA 301 country and noble-minded Kubjavāraka became a mendicant there. The wives of Rāma, Krşņa, and others, who had not been initiated previously, recalling Nemi, observing a fast, perished. Sixty and seventy-two crores of families were consumed. Thus the city was burned in six months and then was covered by the ocean.
Fight with Acchadanta (107–121) And now, as Kļşņa was going along, when he had reached the city Hastikalpa 297 on the road, he told Haladhārin that he was suffering from hunger. Balabhadra said to him: “I shall go to this city for food for you. You stay here on your guard, brother. If anything unfavourable happens to me for any reason, I shall give a lion's-roar. Hearing that, you should hurry."
With these words Rāma entered the city. and, possessing a god-like form, was seen by the townspeople with wonder, “Who is he?” “Dvārakā has been burned and Sīrin here, having left it, has come,” this rumor spread among the people, on reflection. By means of a ring Rāma himself took many kinds of food from a confectioner and wine from a liquor-dealer by means of a bracelet.
When Bala went near the city-gate, after taking (the food and wine), the guards saw him and, astonished, went to the king. The king in this city was Acchadanta, son of Dhstarāștra, who had survived those killed by the Pāņdavas, partisans of Krşņa, in the past. The guards said: “ Like a robber he takes food and wine in your city by giving a valuable ring and bracelet. Now, equal to Sirin in form, he is going outside. Whether he is a robber or whether he is Bala, henceforth there is no fault on our part.”
Acchadanta went there with an army to kill Bala and had the gate's double-doors barred. Bala put down the food and drink, pulled up an elephant-post, gave a lion's roar, and began
297 107. Identified as Hāthab near Bhavnagar by LAI.

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CHAPTER ÉLEVEN to kill the enemy-army. Hearing the lion's-roar, Krşņa ran up, broke the double-doors with a kick, and entered the city, like the submarine fire the ocean. Taking the iron-bound club, Kșsņa killed the enemy-soldiers; and said to King Acchadanta who was submissive: “Our strength of arm has not gone any place! Villain, what have you done? Humble, enjoy your kingdom. You are freed from this crime."
Death of Krşņa (122–165) After saying this, they went to a garden outside the city and ate. They set out to the south and came to the forest Kaušāmba. Kļşņa became extremely thirsty from drinking wine, from salty food, from heat and fatigue, from grief, and the destruction of accumulated merit. Krsna said to Bala: “My palate dries up from thirst. I am not able to go to this forest, though it is full of shade-trees.”
Balabhadra said: “I shall go for water, brother. You stay here, resting under a tree, on guard.” Putting one foot on his knee, covering himself with a yellow garment, Hari went to sleep under a tree on the road. Rāma said again, “O brother, dearer than life, while I am gone, do not be careless for a moment.” Looking up, he said: “Goddesses of the forest, my younger brother is under your care. Dearer than the whole world, he must be protected." With these words, he went for water.
Jarā's son came there, a hunter, carrying a bow, dressed in a tiger skin, wearing a long beard. Roaming for hunting, he saw Kțşņa like that and with the idea that he was a deer, Jāreya shot him in the sole of the foot with a sharp arrow. Getting up quickly, Kșşņa said: “I, without any misdeed on my part, have been wounded by an arrow in the sole of the foot by a trick by some one who did not speak. I have never before killed any one, my family and name being unknown. So let your Honor tell your family and name."
Standing in the trees, he said: “I am the son of the Daśārha, Vasudeva, moon to the ocean of the Hari-line; and of Jarā.

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BURNING OF DVĀRAKĀ AND DEATH OF KRŞŅA 303 Jarākumāra by name, I am the elder brother of Rāma and Kļşņa. After hearing Sri Nemi's prediction, I came here to protect Krşņa. I have been living here twelve years now and have not seen a human being here. Tell me, sir, who you are,
Kșşņa said: “Come! Come, tiger of men. I am Hari, the very brother of yours for whose sake you became a forestdweiler. Your effort for twelve years has been in vain, brother, like that of a traveler on a road hard to traverse because of confusion of directions."
Hearing that, Jarākumāra came there hastily, saying, “ Is this Kļşņa?” and after seeing Krşņa, swooned. Consciousness recovered with difficulty, Jāreya, weeping pitifully, asked Krşņa: “Oh! What is this, brother? Why have you come here? Is Dvārakā burned? Has the destruction of the Yadus taken place ? Indeed, all of Nemi's prediction is true from your condition."
Krşņa told everything and Jāreya, weeping again, said: “Oh! I have done a fitting thing to a brother who has come! Where, pray, is the place in hell for me who have killed you, a younger brother, sunk in misfortune, dear to your brothers. I surely lived in the forest with the idea of protecting you. I did not know that Death had been placed before you by the Creator. Oh, earth, give a crevice by which I can better go now to that hell with this same body. Henceforth, a place here is worse than hell, the pain of killing a brother, worse than all pain, being present. Why did I become the son of Vasudeva and your brother? Or why did I become a human being even, I who did such a deed? After hearing the Omniscient's prediction, why did I not die right then?, While you were alive, what deficiency would there be, if I, a mere person, were dead?”
Kșşņa said: “Enough of your grief, brother. Fate can not be transgressed by you nor by me. You are the sole survivor of the Yadus.298 So live a long time. Go! Go! Otherwise
298 149. He seems to forget Rāma.

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CHAPTER ELEVEN Rāma may kill you from anger at my killing. Take my kaustubha as a token. Go to the Paņdavas. Tell them the whole story., Let them be of assistance to you. You must go somehow from here with reversed footprints so that Rāma, following your footprints, will not find you quickly. With my voice you should ask pardon from all the Pāņdavas and others also formerly harassed by me, when I possessed lordship, by making them render service, et cetera.”
So instructed again and again by Kșşņa, he went away just so, after he had pulled the arrow from Kịşņa's foot, taking the kaustubha. When Jāreya had gone, Janārdana, suffering from pain in his foot, his hands folded respectfully, began to speak:
“Homage to the Blessed Arhats, homage to the siddhas, triple homage to the ācāryas, to the upādhyāyas, and to sādhus. Homage to the blessed Ariştanemi, master of the world, who founded a congregation on earth, abandoning the wicked, us and others.”
After reciting this, resting on a couch of grass, placing a foot on a knee and covering (himself) with a cloth, Kșşņa thought again: “ The blessed Nemi is fortunate, and Varadatta and others, the princes, Pradyumna and others, my wives, · Rukmiņi and others, who abandoned the status of a house
holder, the cause of dwelling in existence and became mendicants, but shame on me here who have experienced mortification.”
As he was meditating thus, a strong case of tetanus 299 raged like a brother of Kștānta, breaking his limbs throughout. Suffering from thirst, the blow from the arrow, and the tetanus, his discernment breaking down suddenly, he thought again: “From birth I was never defeated by any one, man or god. I was reduced to such a state first by Dvaipāyana. Even with so much time elapsed, if I should see him, I would get up and
299 160. I have translated vāyu, 'the windy humor,' as 'tetanus' on the authority of an Indian doctor. Kșşņa certainly died from tetanus. LAI, p. 180, takes vāyu to be paralysis,' but it certainly can not be that here.

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BURNING OF DVĀRAKĀ AND DEATH OF KRŞŅA 305 kill him, myself. What does he amount to? Who would be able to protect him?"
Engaging in cruel meditation to this effect for a moment, his life of a thousand years completed, Kșşņa went to the third hell which he had acquired formerly by karma that must be experienced.
Sixteen years of Vişņu passed as prince, fifty-six as governor, eight in conquest, and nine hundred plus twenty in the time as Ardhacakrin.

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CHAPTER XII BALADEVA'S GOING TO HEAVEN, EMANCIPATION
OF NEMI AND THE PĀŅDAVAS
Grief for Krşņa (1–35) Rāma hastily got water in a cup made from a lotus-leaf and, hindered by unfavorable qmens, went near Kșşņa. Bala stood for a moment with the idea, “He is comfortably asleep." When he saw black flies, he removed the cloth from Kșşņa's face. Then he knew that his brother was dead and Bala at once fell to the ground in a swoon, like a tree whose root has been cut. After he had recovered consciousness with difficulty, Bala gave a lion's roar and the wild animals were terrified and the whole forest trembled.
He said: “By what criminal has my younger brother, comfortably asleep here, the sole hero of the universe, been killed? Let him announce himself. Let him appear before me, if he is truly a soldier. Who would attack those asleep, off guard, children, sages, or women ? ” Scolding in such loud words, Rāma roamed through the forest. Again he approached Kșşņa, embraced him, and cried out:
“O brother, hero of the world, cherished on my lap, younger but elder in merit, chief of the universe, where are you? Without you I am not able to exist. Formerly you spoke. Now you do not answer. Where is affection, Janārdana? I do not recall any transgression of mine, nor were you observed to be angry. Or was that delay of mine that took place a reason for anger on your part? You are justly angry; nevertheless, stand up now, brother. The sun is setting. This is not the time for sleep of the noble.”
Talking incoherently in this way, Rāma passed the night. At daybreak he said: “O brother, get up! Get up!” Rāma got up and, bewildered by affection for his brother, put Krşņa,

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who did not get up, on his shoulder and wandered over mountains, forests, et cetera. Carrying Krsna's body, worshipping it daily with flowers, et cetera, Bala passed six months, bewitched by affection for his brother. While he was roaming in the same places, the rainy season began. Siddhartha, who had become a god, saw him by clairvoyance.
He thought: "Oh! My brother, devoted to his brother, is carrying Kṛṣṇa dead. I shall enlighten him. He asked me previously to enlighten him in case of a calamity." After this reflection, he made a chariot of stone coming down a mountain. After descending from a rough mountain, it broke in pieces on level ground. The god, assuming the form of a farmer, began to put it together. Bala said to him, "Foolish man, why do you try to repair the chariot, which has gone to pieces on level ground after coming down from a rough mountain?' The god said: "One who was not killed in a thousand fights, has died without a fight. When he can live, then my chariot can be repaired."
66
""
The god began to plant lotus-plants on stone. Bala said: Does a lotus-bed grow on stone? The god replied, "When your younger brother becomes alive, then these lotuses will grow." Going ahead of him a little, the god sprinkled a burnt tree. Bala said, "Does a burnt tree grow, even if sprinkled? The god replied to him, When the corpse on your shoulder becomes alive, then this tree will grow.
22
66
Assuming the form of a cowherd, the god began to throw fresh durvā in the mouth of dead cows like in the mouths of living cows. Balabhadra said to him, "When will these cows that have become skeletons eat the durva you have given them, foolish man?" The god said, When your younger brother becomes alive, then these cows will eat the grass, look you." Rāma reflected: "Is my younger brother really dead, that these talk in this way-one by one-with one accord? Knowing his thought, the god at once assumed the form of Siddhartha, appeared before him, and said: I am Siddhartha, your charioteer. At that time, I became a mendicant, died,
99
66

99

99

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CHAPTER TWELVE
and became a god. I have come here to enlighten you, requested by you earlier. The killing of Kṛṣṇa by Jarākumāra was foretold by Nemi and it happened just so. The words of the Omniscient are not false. Jarākumāra was sent by Kṛṣṇa, after he had given him his kaustubha as a token, to the Pāṇḍavas' house."
66
Bala said: "It is a good thing, Siddhartha, that I have been enlightened by you. What shall I do now, crushed by the calamity of my brother's loss?" Siddhartha said, Henceforth, nothing is fitting for you, discerning brother of Śri Nemi, except mendicancy." Bala agreed and, accompanied by the god, performed Kṛṣṇa's funeral rites at the mouth of the Sindhu.
"9
A
End of Rama's life (36-70)
Knowing that Rāma wished to take initiation, Śri Nemi quickly sent a sage, a Vidyadhara, unequaled among the compassionate. At his side Rāma took initiation and practiced sharp penance, after going to Mt. Tungikā, and Siddhartha stood guard.
One day Bala entered a city to break a month's fast and was observed by a townswoman, who was standing at the mouth of the well, accompanied by a small child. Her mind occupied with looking at Rama's exceeding beauty, she tied the rope around the boy's neck instead of the water-jar. When she began to throw him in the well, then she was noticed by Bala and he thought, "Shame on my beauty, the cause of evil. Henceforth, I shall not enter cities, villages, et cetera, but shall break fast with alms from wood-gatherers, et cetera in the forest."
After enlightening the woman, Bala went to that very forest and practiced very difficult penance for a month, et cetera at a time. Food, drink, et cetera were brought by the gatherers of grass, wood, et cetera and the muni broke his fasts, accepting the pure food given by them. The wood-gatherers, et cetera went and told their own kings, A man with a godlike form

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309 practices penance in the forest.” They were frightened at the thought: “Does he practice such penance with the desire for, our kingdoms, or does he subdue a charm? We shall go and kill him.” With this thought, they went simultaneously with a full army to the vicinity of Muni Rāma.
Then the god Siddhārtha, always near him, created many lions terrifying to the world. The kings, frightened, went and bowed to Bala and from that time Balabhadra was known as 'Narasinha.' While he was practicing penance in the forest, many tigers, lions, et cetera, influenced by his excellent sermons, became gentle. Some became laymen, some acquired a leaning toward right-belief; some practiced kāyotsarga; some observed a fast at that time. Turned away from eating meat, they became attendants, like disciples of Muni Rāma in the form of animals.
A certain deer, a relative of Rāma in a former birth, recalling his former births, with a strong desire for emancipation attained, became a constant companion, Always attending Rși Rāma, the deer roamed the forest and he looked for wood-gatherers, et cetera who had come with food. When he saw them, he went at once to Rși Rāma standing in meditation and, upsetting his (Rāma's) feet with his head, he announced givers of alms. At his insistence Rāma abandoned meditation instantly and went for alms with the deer going in advance.
One day carpenters came to that forest for suitable trees and cut down many strong, straight trees, The deer in his roaming saw them and at once told Rāma; and at his insistence the great muni completed his meditation. As they were seated, Rși Rāma came there, with the deer going in advance, for alms to break a month's fast. The head of the carpenters, delighted at seeing Rāma, thought: “Oh! here is some sage in the forest, like a wishing-tree. Oh, the beauty! Oh, the splendor! Oh, the tranquillity! Oh, he is some great man! By this muni as a guest, I have accomplished my desire entirely."

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Thinking thus, the carpenter, the ground being touched by his five limbs,300 bowing to Ṛși Bala, brought him food and drink. Muni Bala thought: This is some pure-minded layman, eager to give me alms to acquire karma that has heaven as its fruit. If I do not accept the alms, I would make an obstacle to a good status for him. For this reason I accept."
So reflecting, the Blessed One, an ocean of the milk of compassion, though indifferent to his own body, accepted alms from him. The deer, his face upturned, his eyes diffused with tears, looking at the muni and the wood-cutter, thought: "Oh, the Master, an ocean of compassion, though indifferent to the body, the sole protection of penance, favors the carpenter. Oh this wood-cutter is fortunate and his birth has great fruit, by whom the Blessed One has been presented with food and drink. But I have little fortune, unable to practice penance and not able to give food. Alas for me contaminated by being an animal."
As the three continued absorbed in pious meditation in this way, a half-cut tree, struck by a strong wind, fell. The three, struck by the fallen tree, died, and became gods in the palace Padmottara in Brahmaloka.
Rama's visit to Kṛṣṇa (71-89)
Rāma, who had observed the vow for one hundred years and had gone to heaven, saw Kṛṣṇa, who had gone to the third hell, by clairvoyance. Deluded by affection for his brother, Rāma made a vaikriya-body, went to Kṛṣṇa, embraced Kṛṣṇa, and said:
"I am Rāma, your brother. I have come here from Brahmaloka to rescue you. Tell me what I can do for your comfort." Saying this, he lifted up Kṛṣṇa with his hand, but he broke into pieces and fell from his hand to the ground and joined together like quicksilver. Rāma, recognized at first from the embrace and then from the pronouncement of
300 61. His hands, feet, and forehead.

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his name, was saluted by Kṛṣṇa, who had got up, with great eagerness.
Bala said to him: " Brother, Sri Nemi said at that time that the pleasure of the senses would end in pain. Now it is present before you. I am not able to take you, chained by karma, to heaven. So I remain near you to give you mental pleasure, Hari.”
A 12-1973, AT 750
Kṛṣṇa said: "O brother, what is the use of your staying here? Even with you here, the hellish-age karma, which was acquired, must be consumed. At that time 301 joy and depression of enemies and friends took place because of that state of mine which led to pain in hell. So go to Bharata. Show me going in an aerial car, carrying disc, bow, conch, and club, wearing yellow garments, with a Tarkṣya-banner. Show yourself always and everywhere in an aerial car, wearing blue clothes, with a palm-tree banner, carrying a plow and pestle. There should be a rumor among the people, destroying former disrespect, Rama and Kṛṣṇa are wandering at will, imperish
C
999
able.'
Rāma agreed and went to Bharata. After making them just so, he showed the two figures everywhere. He said: "O people! After making auspicious statues of us, worship zealously with the idea that we are exalted deities. For we alone, the makers of origination, permanence, and perishing, 302 came here from heaven and go to heaven as we like. Dvārakā was made by us and was destroyed by us wishing to go. There is no other Creator nor Destroyer; and we alone bestow heaven."
From this speech of his, all the people in villages, cities, et cetera made many statues of Kṛṣṇa and Halin and worshipped them. The god gave great prosperity to the makers and worshippers of the statues and all the people everywhere became
301 79. At the time of Nemi's prediction.
302 85. The three steps. The more usual terminology is utpäda, dhrauvya, and vigama. See I, p. 209. They were not makers of the three steps. This must be boasting to justify their claims to worship.

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CHAPTER TWELVE devoted to them for that reason. The god Rāma executed his brother's order in this way in Bharata and went back to Brahmaloka, much depressed at his brother's pain.
And now Jarā's son went to the Pāņdavas, told them about the burning of Dvārakā, et cetera and delivered the kaustubha. At once plunged into grief, weeping, they held Kệşņa's funeral rites for a year, like brothers. Knowing that they wished to become mendicants, Śri Nemi sent Muni Dharmaghoșa, who had four kinds of knowledge, with five hundred munis. After installing Jāreya on the throne, they, accompanied by Draupadi and others, became mendicants at the sage's side and practiced penance together with special vows.303 Bhima made a vow, “I shall accept food (only) offered on the point of a lance." But it (his vow) was completed in six months. Knowing the twelve angas, wandering over the earth gradually, eager to bow to Nemi, the five Pāņdavas set forth.
Emancipation of Neminātha (96–125) And now, after the Supreme Lord had wandered in Madhyadeśa, et cetera, the Lord wandered in cities Rājapura, et cetera in the north. He went to Mt. Hrimat and, wandering in many Mleccha countries, enlightened kings, ministers, et cetera. After he had wandered among āryas and non-āryas, the Lord went again to Hrīmat. Then he wandered in the Kirāta-countries, destroying the delusion of all the people. After coming down Mt. Hrimat, he wandered in the Deccan, awakening, like the sun, many bhavya-lotuses..
From the time of his omniscience, as the Lord wandered, there were eighteen thousand noble ascetics, forty thousand intelligent female ascetics, four hundred who knew the fourteen pūrvas, fifteen hundred who had clairvoyance, the same number who had the art of transformation, and the same number of omniscients, one thousand sādhus with mindreading knowledge, eight hundred ascetics with the art of
:
303 93. Abhigraha.

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disputation, one lac and sixty-nine thousand laymen, three lacs and thirty-nine thousand laymen (in his retinue).
Attended by such à retinue, accompanied by gods, asuras, and kings, knowing that it was time for his emancipation, the Lord went to Raivataka. There in a samavasarana made by the Indras, the Master delivered his last sermon with a desire for benefit to everyone. Enlightened by that sermon, some there became mendicants, some adopted laymanship, and others à disposition toward right-belief. Then the Lord commenced a padapopagama fast for a month with five hundred and thirty-six sadhus. On the eighth of the white half of Suci (Aṣāḍha), (the moon being) in Tvāṣṭra in the evening, Nemi, engaged in sailesi 304 meditation, attained emancipation together with the munis.
The princes, Pradyumna, Śāmba, and others also attained emancipation; and Kṛṣṇa's eight chief-queens and the Blessed One's brothers. Many other sadhus and other sādhvis, Rājimati, et cetera went to the abode from which there is no return. Four hundred years as householder, one year as an ordinary sadhu, five hundred years as an omniscient-this was the life of Rathanemi. Such was Rajimati's duration of life also, rich in penance, divided into maidenhood, ordinary asceticism, and omniscience. Šiva and Samudravijaya went to the heaven Mahendra and the other Daśārhas became magnificent gods.
Siva's son had a life of one thousand years-three hundred years as prince, seven hundred years as ordinary ascetic and omniscient. Śri Nemi's emancipation took place when five hundred thousand years had passed since Śrī Nami Jina's nirvāṇa.
At Sakra's command Vaisravana created the Lord's bier and Sakra himself put the body on it, after worshipping it properly. The gods made the funeral pyre of gośirsa-sandal, et cetera as fuel in the south-west on a surface of jeweled slabs.
304 109. See I, n. 8.
40 N

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CHAPTÉR TWELVE“ Lifting up the Master's bier, Purandara brought it there and cast the body of Sri Nemi Svāmin on the pyre.
At Sakra's command the Agnikumāras set fire to the pyre and the Vāyukumāras made it blaze quickly. The Abdas 305 extinguished the fire at the right time with water from the. Ocean of Milk; and the Indras, Sakra, Iśāna and others took the Lord's teeth. The other gods took the remaining bones, the goddesses the flowers, the kings the garments, and the people the ashes of Nemi. Indra engraved the Master's marks and name on the Master's cremation slab of vaidūrya with his thunderbolt. Maghavan erected a pure, lofty shrine, provided with a statue of Sri Neminātha, on the slab. After doing so, the gods, Sakra and others, went to their respective places.
Emancipation of the Pāndavas (125-127)
And now, the Pāņdavas arrived at the city Hastakalpa at that time. They said to each other with satisfaction: '“ The mountain is twelve yojanas from here. After seeing Nemi at dawn, we shall break our month's fast.” Then they heard from the people in this Hastipura that Lord Nemi had reached emancipation—the Blessed One, accompanied by various sādhus.
When they heard that, Pāņļu's sons, deeply grieved, went to Mt. Vimala and observed a fast unto death. With omniscience arisen, they reached emancipation, but Drupada's daughter went to Brahmaloka to a magnificent abode.
The twenty-second Arhat, the ninth Sārngabhst and Sirapāņi and their enemy (Prativāsudeva), whose glory is unequaled, the four-of whom each one has come to their ears for the astonishment of the three worlds-have been celebrated in this book (by me) after considering thoroughly with reference to the doctrine of the Jinas.
305 121. Meghakumāras.

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BOOK IX

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CHAPTER I BRAHMADATTACAKRICARITA After bowing to Sri. Neminātha, I shall narrate the life of Cakravartin Brahmadatta, whose birth took place in his congregation.
Previous incarnations (2-104)
In the past there was a son, named Municandra, of Candrāvatansa in the town Säketa in Bhārata in this same Jambūdvipa. Weighed down by the pleasures of love like a porter by burdens, he took the vow under Muni Sāgaracandra. Guarding a mendicancy worthy of honor from the world, once upon a time he went with his guru to wander in a foreign country.
He entered a village on the road for alms and, becoming lost from the caravan, wandered in the forest like a deer lost from its herd. Overcome by hunger and thirst in the forest, he fell ill and was nursed by four cówherds like brothers. As a kindness to them he delivered a sermon. There is compassion on the part of the good even for those committing an injury; how much more for those bestowing help!
The four, possessing tranquillity, took the vow under him, like four forms of fourfold dharma.306 They observed the vow strictly, but two of them felt disgust with dharma. People's course of mind is varied. The two went to heaven because of their penance, even though feeling disgust. Penance, practiced even for one day, necessarily leads to heaven.
After they fell, they became twin-sons of a slave, Jayavati, by a Brāhman, Săndilya, in Daśapura. After they had grown up in course of time, at their father's order they went to protect
306 8. See I, p. 18 ff. for an elaborate exposition of four-fold dharma: liberality, good conduct, penance, and state of mind.

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CHAPTER ONE the field. Such is the duty of slaves. As they lay at night, one was bitten by a cobra, like a brother of Kștānta, that had emerged from a hollow in a banyan. The second one, walking around to find the snake, was soon bitten by the same evil snake, as if from enmity. As no antidote was available, the two, pitiable, died. As they had come, so they went. Alas for their fruitless birth.
They were born twin-deer of a doe on the plateau of Mt. Kaliñjara and they grew up together. Roaming together with affection, the two deer were killed by a hunter. They both died at the same time by the same arrow. After death, they both were born twin-sons, as in former births, of a rājahansi on the Gangā. One day as they were playing in the same place, a fisherman caught them in a net and killed them by breaking their necks. Such is the fate of those devoid of dharma.
Citra and Sambhūta (20-102) Then they became sons of a Mātanga-chief, named Bhatadatta, who was endowed with much wealth, in Vārāṇasī. Named Citra and Sambhūta, devoted to each other, they were never separated, joined like a finger-nail and the flesh.
At that time the king in Vārāṇasi was named Sankha and 'he had a celebrated minister, named Namuci. One day the king handed him over secretly to Bhūtadatta for execution, his crime being very great. He said to Namuci secretly, “ I will guard you like my own life, if you, hidden in an underground chamber, will teach my sons.” Namuci agreed to the Mātanga-chief's proposition. There is nothing that people who desire to live will not do.
Accordingly, he taught the various arts to Citra and Sambhūta; and he dallied with the infatuated wife of the Mātanga-chief. Bhūtadatta discovered that and prepared to kill him. Who can endure the evil of an adulterer in the case of his own wives? He was conducted far away by the Mätanga's sons, who learned their father's intention), and a

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fee also was given to him with the object of saving his life. Then Namuci went to Hastinapura after his escape and Cakrin Sanatkumāra made him his minister.
Now Citra and Sambhūta had just become grown, like the Aśvins who had come to earth for some reason. They sang a sweet song, putting Hāhā and Hūhū 307 to shame; and they played the lute better than Tumburu and Narada. When they played the lute with seven very clear notes accompanied by vocal compositions, the Kinnaras became their servants. Playing a drum (muraja) with a deep sound, they gave an imitation of Kṛṣṇa with a drum made from Mura's skeleton. They acted a play which Śiva, Śiva, Urvasi, Rambhā, Muñjakeśin (Viṣṇu), and Tillotamā did not know. Whose mind did they not capture, displaying an unprecedented wealth of all the musical arts, magic for every one?
One day a festival of Madana took place in this city and choruses of townsmen, skilled in concerts, set out in it. A chorus of Citra and Sambhuta set out there and the townsmen, drawn by their song like deer, went to that same place. Some one told the king, "All the people in the city have been made impure like themselves by these Mātangas, who have attracted them by song." The king ordered the superintendent of the city reproachfully, Admission to the city is never to be given them." From that time they stayed at a distance from Vārāņasi.
One day the important festival of Kārttikeya took place there. Transgressing the king's command from irresponsibility, they entered the city like bees the side of an elephant's temple.308 With their entire bodies veiled, they roamed through the city, looking at the festival, very secretly like thieves. Then they were caused to sing very loud by the songs of the townsmen, like a jackal by the cry of jackals. Fate can not be crossed. The two Matangas were surrounded by the young people of
207 31. 41.
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Famous Gandharvas.
I.e., where the ichor emerges.

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the town, like honey by flies, when they had heard their song pleasing to the ear. Their veils were pulled off by the people to find out who they were and they were addressed contemptuously, Look here! these are the same two Matangas." They were beaten by the people with clubs and clods and they left the city, like dogs a house, their heads bowed. They were beaten at every step by the people, like a hare by soldiers. With stumbling steps they reached the garden Gabhira with difficulty.
They reflected: Alas for us! Skill in arts, beauty, et cetera are spoiled by low birth like milk that has been smelled by a snake. Let there be a benefit through merit, that is a crime on our part. This is it: a vampire has arisen from the good fortune taking place. Arts, grace, beauty et cetera are sewed together with the body. It is the abode of worthlessness. Let it be abandoned somewhere like straw."
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Having reached this decision, intent on destroying their lives, they went toward the south as if to see Death in person. When they had gone a long distance, they saw a mountain from which elephants on the ground (below) looked like young swine to those who had climbed it. As they were climbing (the mountain) with the intention of jumping from a precipice, they saw on this mountain a great muni like a living mountain of virtues. When they saw the muni on the mountain-top like a cloud in the rainy season, their streams of anguish disappeared. At once they fell at his lotus-feet, like bees, shedding their former pain, as it were, in the guise of tears of joy. After he finished his meditation, the muni questioned them, "Who are you? Why have you come here?" and they told him their whole history. He said:
"The body alone is destroyed by a leap from a precipice. Impure karma that has been acquired in a hundred other births is not destroyed. If this body of yours must be abandoned, take the fruit of the body. Penance is the surest means of emancipation, heaven, et cetera."
Their minds purified by the nectar of his sermon beginning

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BRAHMADATTACAKRICARITA with these words, they both undertook the duties of a sādhu under him. They became students and in course finished their studies. What that has been undertaken with zeal by the intelligent would not take place? They wore away their bodies together with old karma by fasts of two days, three days, et cetera. Then wandering from village to village, from city to city, they came one day to the city Hastināpura. They practiced severe penance in a garden outside it. Even pleasuregrounds can serve for penance of people with tranquil minds.
One day Muni Sambhūti, like sādhus' duties embodied, entered the city for alms to break a month's fast. Wandering from house to house with great care in walking, as he happened to be on the highway he was seen by the minister Namuci. The minister thought, “ That is the Mātanga boy. He will tell my affair.” Wicked men are afraid in all circumstances, Thinking, “I shall expel him so he can not make known my weak point to any one,” he gave orders to footmen. He commenced having his former benefactor beaten. For bad behavior is natural to the wicked like drinking of milk to snakes. Beaten like rice-seed by violent men with clubs, the muni left that place in very great haste. When he was not left alone by the bruisers, even though he was leaving, then the muni, though tranquil, became angry. Even water becomes hot from the heat of fire. An eruption of steam left his mouth all around, giving the appearance of a cloud that has risen unseasonably in the sky. A hot-flash, garlanded with a mass of flames, shone forth, spreading over the sky crowded, as it were, with a circle of lightning. The citizens went with fear and curiosity to appease him who was very angry and possessed the hot-flash.
When King Sanatkumāra knew about this, he went there. A wise man would extinguish a fire in the place where it starts. The king bowed to him and said:
“How is this suitable for you, Blessed One? Surely a moon-stone, even though heated by the sun's rays, does not give off fire. This anger of yours is because of some great crime of theirs. Was there not poison from the churning of the 41 N

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CHAPTER ONE Ocean of Milk? Anger, as well as love of strife, on the part of good persons should not exist. If it does exist, it should not last long. If it does last long, it is worthless in its results. Why do I say that in this case? Nevertheless, lord, I beg: Dismiss this anger suitable for other people. People like you are disposed equally towards evil-doers and benefactors."
In the meantime Citra learned of this and came to Muni Sambhūta to appease him like an elephant of the highest class with soothing words. His anger was extinguished by Citra's words in accordance with scripture like a forest-fire on a mountain by streams of water from clouds. The great muni freed from sharp anger, like the full moon from darkness, instantly reached serenity. After they had paid homage and asked his forgiveness the people left him; and Muni Citra led Sambhūta to the garden. They felt remorse that a great calamity had been caused by them wandering from house to house for the sake of mere food. “This body is transient, nourished by food. What use have ascetics for this body or for food?” After coming to this decision and undertaking voluntary starvation 309 first, they rejected the four kinds of
food.
The king wished to know, “Who has insulted a sādhu, while I am ruling the earth?” and some one informed him that it was the minister. “He is wicked who does not worship those who are entitled to worship. How much more he who beats them.” With these words, the king had him bound and led away like a thief. Saying, “May no one else abuse, sādhus," he, pure-minded, led him bound through the city into the presence of the sādhus. Bowing and making the earth consist of water, as it were, by the dazzling light of the king's headjewels, the chief of kings paid homage to them. Their mouths covered with mouth-cloths held in their left hands, their right hands upraised, they gave him a blessing. Saying, “Whoever has injured you, let him partake of the fruit of his acts," King
309 85. Samlekhanā. See I. p. 357.

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Sanatakumāra showed them Namuci. Namuci, who had been taken to a place suitable for execution, was freed from Sanatkumāra by them, like a snake from a garuda. Though he deserved to die, the king released him, after banishing him, who was a caṇḍāla in behavior, from the city, like a caṇḍāla. For the command of the guru must be respected.
Sunanda, the cakrin's woman-jewel, attended by sixty-four thousand co-wives, came to pay homage to them. She, with loosened hair, fell at Muni Sambhūta's lotus-feet and by her face made the earth like the moon., Muni Sambhuta felt the touch of her hair and at once his hair stood up with joy. Manmatha is a seeker of tricks. Then the king, after taking leave of the two, accompanied by his women, went away. Sambhūta, overcome by love, made a nidāna to this effect: "If there is any fruit of my severe penance, then may I become the husband of the woman-jewel in a future birth."
Citra said: "Do you desire this fruit of penance which confers emancipation? Do you make a foot-stool with a jewel suitable for the head? Give up this nidāna, made from delusion, now. Let her improper conduct be in vain. People like you are not deluded." Even though restrained in this way by Sadhu Citra, Sambhūta did not give up the nidäna. Alas! the desire for sense-objects is very strong. When their fasts were completed and destruction of age-karma had been achieved, they were born gods in the palace Sundara in Saudharma.
Life of Brahmadatta (104-600)
After it fell from the first heaven, Citra's soul became the son of a rich man in the city Purimȧtāla. Sambhūta's soul fell and descended into the womb of Queen Culani, the wife of King Brahman, in Kampilya. His future power indicated by the fourteen great dreams, her son was born, gold color, seven bows tall. King Brahman, who was immersed in the Absolute, as it were, from joy, gave him the name, famous throughout the world, Brahmadatta. He grew up, giving

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CHAPTER ONE joy to the lotuses of the eyes of the world, thriving wíth the collection of arts like tħe spotless moon with the collection of digits.
Brahman had four friends like the four faces of Brahmā. Among thèse one was Kațaka, King of Kāśi; another was Kaņerudatta, King of Hastiñāpura; Dīrgha, Lord of Kośala; and Puşpácūlaka, Lord of Campā. United by affection, the five lived in the city of each one for a year at a time, like the (five) trees of heaven in Nandana. One time they came as usual to Brahman's city and some time passed as they amused themselves there. When Brahmadatta was twelve years old, King Brahman died from a headache. After Kataka and the others had performed King Brahman's funeral rïtes, the four took counsel like the four methods embodied.
“While Brahmadatta is a child, one of us here in turn must be his protector for a year at a time, like a police officer."
By agreement they appointed Dirgħa to protect their friend's realm. Then the three went froñ that place to their respective homes. Then Dirgha, whose intelligence was small, consumed the wealth of Brahman's realm at his pleasure, like a bull an unguarded field. Dull-witted, without any restraiñt he searched out everything that had been concealed for a long time in the treasury, like wicked people the weak point of an enemy. Because of previous acquaintance he went unhindered into the women's quarters. For overlordship generally acts as a cause of blindness in men. He took counsel privately with Queen Culani more than necessary, striking with clever humorous speeches like arrows of Love. He scorned the customs and people favored by Brahman and he became attached to Culanī. The senses are hard to řestrain. The two of them-Culani and Dīrgha-abandoned love for a husband and affection for a friend-King Brahman. Alas! love crushes everything. Many days pass like an hour for them amusing themselves happily in this way as they liked.
The minister Dhanu, who was like King Brahman's second heart, learned of this. For their evil conduct was evideñt.

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BRAHMADATTÁČÁKŘICARITA The minister reflected:
“ Let Culani behave improperly from her natüre às á woman. For good women are rare. That Dirgha destroys the realm with the treasury and harer, which were handed to him in trust from confidence (in him)—that is no crime on his part.310 So he would do something hostile to the prince. For evil people, like a cât, are not devoted to their supporter.”
After reflecting so, he instructed his son, Varadhanu, to make this known to Brahmadatta and to attend him constantly. When the affair had been disclosed by the minister's son, Brahman's son displayed anger gradually, like an elephant newly in rut. Then Brahmadátta, unable to endure his mother's wicked conduct, went to the women's quarters, taking with him à crow and a hen-cuckoo. There he said aloud, “ These two must be killed because of the mixing of castes. I will certainly kill any one else like these.” “I am the crow, you the cuckoo, is the meaning. He wishes to kill us," Dirgħa said. The queen säid, “Do not be afraid of a child's talk."
One time the prince brought à mrga-elephant 311 with a cow bhadra-elephant and spoke in like manner contemptuously, indicating killing. Hearing that, Dirgha said, “The child's speech has a meaning.” Culani replied, “ If so, what then?” One time Brahman's son tied a crane to a hañsi and said, “He 'mates with her. I do not tolerate such conduct of any one.” Dirgha said: “ Queen, listen to these words of your son, a child, which resemble a belching of smoke from a fire of anger that has sprung up inside. The prince, growing up, will certainly be a great obstacle to us, like a lion to two elephants. Look! Before the prince becomes of military age, even though a child, he must be uprooted like a poison-tree.”
Culani said, “How can ä soñi, supporter of a kingdom, be killed ? Even animals guard their offspring like their own
310 125. It was only what was to be expected. 311 132. The third kind of elephant. See I, n. 128.

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CHAPTER ONË lives.” Dirgha said: “Death has come to you in the guise of a son. Do not be confused. While I am alive, sons of yours will be easy to acquire.” Then Culanī, dismissing affection for her son, like a witch, subject to her attachment to erotic love, agreed to that. She counseled:
“He must be destroyed and evil report must be avoided, just as a mango-grove must be sprinkled and the offering of water to the Pitris must be made.312 What device? Or rather, there is this one. Brahman's son must be married. Then a combustible house must be made in the guise of a dwelling. When he and the daughter-in-law are sound asleep in it, which will have a secret entrance and exit, immediately after the wedding a fire must be kindled in it at night."
The two of them, after making this plan, chose Puşpacūla's daughter and all the wedding-gear was prepared. Minister Dhanu found out this cruel intention of theirs and, his hands folded together, informed King Dirgha: “Let my son, Varadhanu, who knows the arts and is expert in polity, be the beast of burden of the chariot of your commands, like a young ox. I, like an old ox, am weak in comings and goings. I will go somewhere and perform a religious act with your permission.”
Thinking, “ After he has gone somewhere else, this deceitful man would do something evil,” Dirgha was afraid of him. Who does not fear the wise ? Dirgha, dissimulating through deceitfulness, said to the minister: “What use do we have for the kingdom without you, like a night without the moon? Practice religion right here with a food-dispensary, et cetera. Do not go elsewhere. A kingdom with people like you looks like a grove with good trees."
Then Dhanu of good intelligence built a pure food-pavilion, like a great umbrella of religion, on the bank of the Bhāgirathi. He kept the food-dispensary flowing uninterruptedly, like the
312 141. Just as water can serve the two purposes of sprinkling trees and making an offering, so a device must be found to kill Brahmadatta and avoid scandal,

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current of the Ganga, with food, drink, et cetera for the caravans on the road. He made an underground tunnel for four miles up to the combustible house with trustworthy men won by gifts, honors and favors.
Now Dhanu informed Puspacula about this incident by a secret letter, water for the tree of friendship. When Puspacula knew about it, he wisely sent a slave-girl in his daughter's place, like a hen-crane in place of a hansi. She entered the city, the sky blazing with her ornaments and gems, watched by the people with the idea that she was Puspacula's daughter, as if with the idea that brass was gold. The sky being filled with sounding musical instruments and deafening songs, Culani joyfully married her to Brahman's son. Culani dismissed all the people at evening and sent the prince with her daughter-in-law to the combustible house. The other attendants were dismissed; and the prince with his bride and with Varadhanu, who was like his own shadow, went there. Half the night passed, Brahmadatta being kept awake by the minister's son with conversation. Whence is sleep of great men?
Then a fire blazed in the bed-chamber, as if set by men with their heads bent, instructed by Culani to yell "fire." Then a cloud of smoke filled heaven and earth in all directions like a stream of ill-fame from the evil deeds of Culani and Dirgha. The fire of seven tongues became one with a crore of tongues with masses of flames, as if ravenous to devour the whole. Questioned by Brahmadatta, What is this," the minister's son told him briefly about Culani's evil conduct. "In order to drag you from this place like a figure from an elephant's trunk, my father had a tunnel made here which leads to the dipensary. After making it visible immediately by a kick on it, now enter its door like a yogi the entrance to a chasm." After striking the hollow ground, like a hollow drum, with his heel, he went through the tunnel with his friend, like a thread through the hole in a jewel.
At the end of the tunnel, the king's and the minister's

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CHAPTER ONE sons mounted horses held by Dhanu, resembling the Sri of Revanta. The horses went in the fifth gait 313 for fifty yojanas like a kos; then, broken in wind, died. Then, intent on saving their lives, they went on foot with great difficulty to the vicinity of a village named Kostaka.
Brahmadatta said, “Friend Varadhạnu, now hunger and thirst torment me, as if in rivalry with each other.” “Wait here a moment,” the minister's son said and summoned the barber from the village because of a wish for a haiệout. From the advice of the minister's son, Brahman's son had a haircut then and there and wore only a top-knot. He put on pure reddish garments and had the appearance of a newly-risen sun covered by a twilight cloud. He wore a sacred thread placed around his neck by Varadhanu and Brahman's son bore a resemblance to a Brāhman's son. The minister's son covered Brahmadatta's breast, which was marked with a śrīvatsa, with a cloth, like the sun by a monsoon-cloud. In this way Brahman's son made a change of clothes like a stage-manager and the minister's son did the same, like an assistant stagemanager. Then they entered the village like the full moon and sun.
They were invited for food by an important Brāhman. He fed them with devotion suitable to a king. Generally entertainment is in accordance with prestige. The Brāhman's wife, throwing unhusked rice on the prince's head, brought forth a pair of white garments and a maiden who was equal to an Apsaras. Then Varadhanu said, “ Foolish woman, why do you tie her to the neck of this young Brāhman, unskilled in arts, like a cow to the neck of a bulỊ ? ” Then the important Brāhman said: “ This is my daughter, Bandhumati, fair with virtues. There is no other husband for her except him. 'Her husband will be lord of the six-part world,' astrologers told me. This very man is certainly he. They told me,
313 169. The Abhi. 4. 312-315 enumerates the 5 gaits of a horse. See I, n. 304. But none seems to be a gait of great speed, certainly not the fifth. ļn III, pp. 173, 179, the horse ușed the fifth gait in inverted training,

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"Whoever, with the mark of the śrivatsa covered with a cloth shall eat in your house, to him must be given your daughter.'' Brahmadatta's marriage to her took place at that time. Unexpected pleasures appear freely to those men devoted to pleasure. After passing the night and consoling Bandhumati, the prince went elsewhere. How can people with enemies stay in one place? They reached a border-village and there they heard, "Dirgha has blocked all roads on account of Brahmadatta." They went forward by a side road and fell into a large forest obstructed by wild animals as well as cruel men of Dirgha. Then Varadhanu left the prince, who was thirsty, under a banyan tree and went for water with speed equal to the mind. Then Varadhanu was surrounded by Dirgha's men, enraged, who had perceived him, like a young boar surrounded by dogs. He was captured and bound by them saying a terrifying thing: "Seize him! Seize him! Bind him! Bind him!" He gave a signal to Brahmadatta, "Escape," and the prince fled. Certainly heroism (should be) at the right time.
Then Brahman's son went quickly from that large forest to another large forest, like a hermit from one hermitage to another. Living there on food of fruit of bad-flavor and no flavor, on the third day he saw an ascetic before him. 'Where is your hermitage, Blessed One?" he asked and was conducted by the ascetic to his hermitage. For guests are dear to ascetics. Then he saw the abbot and joyfully paid homage to him like a father. The heart is the criterion even in an unknown matter. The abbot said, "Son, what is the reason for you, whose appearance is very delicate, coming here like a tree of heaven to Meru?"

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Then Brahman's son confided his adventures to the mahātma. Generally nothing must be concealed from such men. Then the abbot, delighted, said, stammering: "I am your father's younger brother, like one soul made into two. So you have come to your own house. Remain at your pleasure, son. Thrive from our penance along with our wishes." Causing keen joy to the people's eyes, dear to everyone, he
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CHAPTER ONE remained in this hermitage. The rainy season was at hand. Living there with him, like Janārdana with Bala, he was taught all the manuals, weapons, and missiles. : When the end of the rains, charming with the twittering of the blue cranes, had come like a brother, the ascetics went to the forest for the sake of fruit, et cetera. Though restrained urgently by the abbot, Brahmadatta went with them to the forest, like an elephant with elephants. Roaming here and there, he saw elephant-sign and, sharp-witted, thought, “ There is an elephant not far away." Though restrained by the ascetics, he followed its track and at the end of five yojanas saw an elephant like a mountain. His loin-cloth tied firmly, giving a loud roar, the man-elephant challenged the rutting elephant unhesitatingly, like a wrestler challenging a wrestler.
The elephant, the hair on his body erect from anger, his trunk curled up, his ears motionless, his eyes red, ran at the prince. When the elephant came near him, the prince threw his upper garment in between in order to deceive him like a child. Very angry, he caught the garment, which was like a piece of cloud falling from the sky, instantly on his tusks. By various gestures the prince made the elephant move to and fro with ease, like a snake-catcher a snake. Just then a cloud, like a friend of Brahmadatta, making a loud noise, overwhelmed the elephant with streams of water. Then, after crying out with a disagreeable sound, he ran away, putting the deer to flight.
The prince, confused about directions by the rain, arrived at a river in his roaming. The prince crossed the river like calamity personified and saw on its bank an old deserted city. Entering, the prince saw in it a bamboo-thicket and in this a sword and a shield like a portentous Ketu and Moon. The prince, curious about weapons, took them and cut the large bamboo-thicket with the sword, (like) cutting a plantain. In the bamboo-thicket he saw a head with quivering lips that had fallen on the ground in front of him, like a lotus on dry ground. Looking fully, Brahman's son saw the trunk of some one

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BRAHMADATTACAKRICARITA hanging upside down, inhaling smoke. He blamed himself, “Oh! I have killed some poor man, rich from subduing magic arts. Shame on me!”
When he went forward, he saw a garden that was like Nandana descended from heaven to earth. Entering it, he saw before him a seven-storied palace that was like the embodied secret of the Sri of the seven worlds.314 He ascended the lofty palace and saw a woman like a Khecari, seated, her face resting on her hand. The prince approached her and asked in a clear voice: “Who are you? Why are you alone and what is the cause of your grief?” Overcome by fear, she said with sobs: “I have a great misfortune. Tell who you are. Why have you come?”
“I am Brahmadatta, son of Brahman, king of the Pañcālas."
When he said this, she got up joyfully. Making water for washing the feet, as it were, from the water of tears of joy that fell from the cup of her hands in the form of her eyes, she fell at his feet. Saying, “You have come, prince, protection for me without protection, like a ship to one sinking in the ocean," she wept. Questioned by him, she said:
"I am the daughter, Pușpavati, of your mother brother, Puşpacūla, lord of Anga. As a girl I was given to you. Waiting for the wedding-day, I went to the garden Dirghikāpulina to play like a hansi. I was brought here by a wicked Vidyadhara, named Nāțyonmatta, who abducted me, like Jānaki by Rāvaņa. Unable to endure my glance, he entered a bamboo-thicket in order to subdue magic arts, like Śūrpanakhā's son. Now the magic art will be submissive to him, inhaling smoke upside down, and he, powerful from the magic art acquired, will surely marry me.”
The prince told her the story of his killing. There was joy upon joy, at acquiring a friend and losing an enemy. A gandharva-marriage of them infatuated with each other took place. Among ksatriyas it is the best kind for two persons
314 221. See MW, s.v. loka.

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CHAPTER ONE in love, though unaccompanied by sacred verses. Sporting with her tenderly with varied conversation, he passed three watches like one.
Then at dawn Brahmadatta heard the sound in the air of Khecara-women like that of ospreys.
“What is this noise that takes place suddenly in the air like rain without a cloud ?”. Questioned so by him, Puşpavati replied in confusion:“ Two sisters of Nātyonmatta, your enemy, Vidyādhara-maidens, named Khaņdā and Viśākhā, have come. The reason is that they have come uselessly, bringing weddinggear. Action is planned one way; fate performs it another way. Go away for a moment until I find out by praises of your virtues their state of mind toward you, whether they are friendly or hostile. In case of friendliness, I shall wave a red pennant and you should come. In case of hostility, I shall wave a white pennant and then you should go elsewhere."
Then Brahmadatta said: “Do not be afraid, timid lady. I am truly Brahman's son. What will these two, pleased or displeased, do to me?”
Puşpavati said: “I do not speak of fear on your part because of these two girls. But may their relatives, Vidyādharas, not be obstructive.” In accordance with her wish, he stayed in the same place at one side. Then Puspavati waved a white pennant. When the prince saw that, he left that place very slowly at his wife's insistence. For there is no fear on the part of such men.
After crossing a forest difficult to cross like the sky, at the end of the day he arrived at a large lake, like the sun arriving at the ocean. After entering it quickly, like a celestial elephant entering Mānasa, and bathing, he drank its water freely like nectar. After Brahman's son left the water, he approached the northwest bank which was asking, if the bath were successful, as it were, by the sounds of the bees buzzing in the creepers. There he saw a fair maiden, like the goddess of the forest in person, gathering flowers in an arbor of trees and creepers.
JIN

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333 The prince thought, “ The skill in making forms of the Creator, who has practiced making forms since birth, has appeared in her.” Talking with a slave-girl, looking at him with glances resembling jasmines, as if throwing a garland around his neck, she went away. When the prince, observing her alone, started to go away, a slave-girl came, carrying clothes, ornaments, and betel. She delivered the garments, et cetera and said:
“She whom you saw here sent this to you, like a pledge for the accomplishment of desires. I have been instructed, 'Conduct him to the house of my father's minister for true hospitality. For he knows what is proper.'”
He went with her to the house of the minister Nāgadeva. The minister rose to greet him, as if drawn by his merits. Informing him, “He, very fortunate, has been sent to your house by Princess Śrīkāntā,” she went away. Being entertained like a master in many ways by the minister, he passed the night like a moment. At the end of the night the minister conducted the prince to the palace. The king met him like a newly-risen sun with a reception-gift, et cetera. The king gave him his daughter without asking about his family, et cetera. For experts certainly know all that just by appearance. The prince married her, covering hand with hand, as if to unite completely their affection for each other.
One day Brahmadatta, while playing, asked her secretly, “Why did your father give you to me, alone, whose family, et cetera were unknown?” Śrīkāntā, whose petal-lip gleamed with rays from her beautiful teeth, said:
“In Vasantapura Sabarasena was king. His son, my father, after he was installed on the throne, was overthrown by cruel kinsmen and he took refuge in this settlement with his army and transport. Having made the Bhillas bend, like a current of water reeds, my father supports his followers by plundering villages, et cetera. I was born, very dear to my father, a daughter after four sons, like Śrī after the four methods. When I was grown, he said to me, 'All the kings

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are my enemies. He will be considered your husband, whoever is desired by you staying here, after you have seen him.' From that time I, remaining constantly on the bank of the pool like a cakravāki, look at all travelers one by one. There is no success for my wishes. You, exceedingly difficult to obtain even in a dream, have come here from the accumulation of my good fortune, husband."
One day the village-chief went to plunder a village and the prince went with him. For that is the course of kṣatriyas. When the village had been looted, Varadhanu came and fell like a hansa at the lotus-feet of the prince on the bank of a pool. After embracing the prince's neck, he wept with all his might. Pains are renewed at the sight of a loved one. The minister's son was questioned by him, after consoling him with very gentle speeches like draughts of nectar, and told his experiences.
66
When I left you at that time under a banyan tree, I went for water, lord. A little ahead I saw a large pool like a tank of nectar. After taking water in the hollow of a lotus-leaf for you, as I was coming back, I was surrounded by armed soldiers like messengers of Yama. 'Ho Varadhanu! Say where Brahmadatta is to be found.' Being questioned so by them, I said, 'I do not know.' Beaten unhesitatingly by them like robbers, I said that Brahmadatta had been devoured by a tiger.' Told, Show the spot,' I wandered here and there deceitfully. When I came to the road leading to seeing you, I made a gesture to escape. I threw a pill given by the ascetic into my mouth and, unconscious by its power, I was abandoned by them thinking I was dead. After they had been gone for a long time I took the pill from my mouth and, roaming to look for you like something lost, I came to a village.
"
There I saw an excellent mendicant like a heap of penance in person and I paid homage to him. He said to me: I am Vasubhāga, a friend of Dhanu, Varadhanu. Where is Brahmadatta, illustrious sir?' Feeling confidence (in him), I told him the whole truth and he, his face dark from the smoke

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of an evil story, said again to me:
6
At the time when the combustible house was burned, at dawn Dirgha saw one burned skull, but not three skulls. He saw the tunnel there and at its end horses' tracks and, knowing that you two had escaped by Dhanu's wit, he was very angry with him. He gave orders to patrols in every direction with unstumbling progress like the light of the sun to capture you and take you in. Minister Dhanu escaped but your mother was thrown into the candala-quarter like hell by Dirgha.'
335
Wounded by that news that was like a boil upon a boil, having pain coming on top of pain, I went to Kampilya. There I became a fictitious kāpālika and constantly entered house after house in the caṇḍāla-quarter, like a spy. When I was asked by the people there the reason for my roaming, I said, 'This is the practice of a caṇḍāla-magic art of mine.' Friendship, the vessel of confidence, was created by me roaming there in this way. What is not accomplished by deceit on the part of the one without a protector?
One day I said to the mother through them, Kaunḍinya, an ascetic, a friend of your son, salutes you.' On the next day I went myself and gave the mother a citron containing a pill and she became unconscious from it when it had been eaten. The city-superintendent went and reported to the king, 'She is dead,' and his own men were ordered by the king to see to her cremation.

When they came there, I said to them, 'If her cremation takes place at this moment, there will be a great misfortune to you and the king,' and they went to their house. I said to the guard, 'If you help, I shall acquire a charm by means of the corpse of this woman who has all the marks.' The guard agreed and at evening, accompanied by him alone, I took my mother to the cemetery far away. On the bare ground I made circles, et cetera craftily and then sent the guard to make an oblation to the city-goddesses.
When he had gone, I gave the mother another pill and she

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CHAPTER ONE arose, conscious, yawning as if at the end of sleep. After making myself known and restraining her weeping, I led her to Kacchagrāma to the house of Devaśarman, a friend of my father. Wandering here and there, searching for you, I came here. By good fortune you were seen now like a heap of merit of mine before my eyes. After that time, lord, how did you set out and how did you fare?” So questioned by him, the prince made known his adventures.
Then a man came there and told them: “In the village, Dirgha’s soldiers, showing a track marked by a double shape like you (two), say, 'Have such men come here?' After hearing their speech, I saw you here. Do what is pleasing to you." When this man had gone, they fled into the forest like young elephants and in the course of time came to the city Kaušāmbi. There in a garden they saw a cock-fight, on which there was a wager of a lac, between the cocks of Sheth Sāgaradatta and Buddhila. Flying up repeatedly the cocks fought violently with claws like hooks for drawing out life and beak against beak. In this fight Buddhila's cock defeated the pure-bread, powerful cock of Sāgaradatta, like a miśraelephant 315 a bhadra-elephant.
Then Varadhanu said, “If you wish, Sāgara, I will examine him, to see how your pure-bred cock was defeated by him.". Looking at Buddhila's cock with Sāgara's approval, he saw iron needles, like messengers of Yama, on his feet. Observing this, Buddhila offered him half a lac secretly; and he told the prince of this incident in an aside. Brahmadatta removed the iron needles and had Buddhila's cock fight again with Sheth Sāgara's cock. Without needles Buddhila's was defeated instantly by (Sāgara’s) cock. Whence is there victory of low persons without trickery?
Sāgaradatta, delighted, had them get into his chariot and conducted them, excellent friends from the gift of victory, to his house. While they were living in his house like their
315 307. Mixed, the worst of the 4 kinds of elephants. See I, n. 128.

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337
own, a servant of Buddhila came and told Varadhanu something. When he had gone, Varadhanu told the prince, “Now see the half of a lac that Buddhila wished to give me.” Then he showed him a necklace which gave an imitation of the planet Sukra (Venus) with spotless, large, round pearls, Brahman's son saw a letter marked with his own name fastened to the necklace; and a female ascetic, named Vatsā, came like a message embodied. After throwing unhusked rice on their heads accompanied by the pronouncement for a blessing, she took Varadhanu aside, told him something, and went away.
The minister's son began to tell that to Brahman's son: “This woman asked for an answer to the letter fastened to the necklace. “Explain this letter marked with Sri Brahmadatta's name. Who is Brahmadatta?' Questioned so by me, she said:
'There is a sheth's daughter, named Ratnavatī, in this city, like Rati who has assumed maidenhood on earth in another form. On the day of the cock-fight of Sāgaradatta and her brother Buddhila, she saw this Brahmadatta. From that time distressed, wounded by love, she does not rest, but says constantly, “Brahmadatta is my refuge-he alone.' One day she herself wrote the letter fastened to the necklace and handed it to me, saying, “Deliver it to Brahmadatta.” I sent the letter by a slave.'. After saying this, she waited and I dismissed her, after delivering your answer." 316 From that day the prince, burned by Māra hard to control, like an elephant burned by the midday sun, was not happy.
One day men sent by Dirgha to the lord of Kaušāmbi came to search for them there, like an arrow lost in the body. When the search for them had started in Kaušāmbi at the king's order, Sāgara put them in an underground house and concealed them like a treasure. As they wished to leave,
316 325. Brahmadatta has written no reply, so far as we know. He has had no opportunity. But in the Māhārāştri version, Varadhanu delivers a reply, which he must have written himself. See Meyer, p. 39. 43 N

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at night Sagara put them in a chariot, escorted them on the road some distance and then returned. As they went forward, they saw in a garden a woman seated in a chariot full of missiles, like a goddess in Nandana. She addressed them respectfully," Why has so much time passed on your part? and they replied, "How do you know who we are?" She said: There was in this city a very wealthy sheth, named Dhanaprabhava, like a brother of Dhanada. I am in addition to eight sons of this excellent sheth, like the Śri of discrimination to the (eight) intellectual qualities.317 Since I have been grown, I have prayed very much to the Yakṣa in this garden to obtain a very superior husband. There is no other desire of women. Pleased by my devotion, the best of Yaksas gave me this boon: Cakravartin Brahmadatta will be your husband. He, whom you see at the cock-fight of Sheths Sagara and Buddhila, marked with a śrīvatsa, accompanied by a friend, of unusual beauty, must be recognized by you. Your first meeting with Brahmadatta will take place when you are staying at my temple.
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So I know that you are he, sir. Come! Come! Calm me suffering from the fire of separation for a long time here by a meeting now like a stream of water.'
59
He consented and took command of the chariot as well as her strong affection and asked her, Where must we go?" She said: "In the city Magadha, there is my paternal uncle, Sheth Dhanavaha. He will show us much honor. So we must go from here to there." At this speech of Ratnavati, Brahman's son had the horses urged on by the minister's son as charioteer.
After crossing Kauśāmbi-territory in a moment, Brahman's son arrived at terrifying large forest that was like an amusement-place of Yama. There two chiefs of a robberband, Sukanṭaka and Kaṇṭaka, besieged Brahmadatta, like two dogs a great boar. Immense like sons of the night of the
317 333. See III, p. 339,
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339 destruction of the world, simultaneously with their soldiers they covered the sky with arrows, like a pavilion. The prince took a bow and, shouting, kept down the band of thieves with arrows, like a cloud a forest-fire with streams of water. As the prince was raining arrows, they escaped with their soldiers. Indeed! when a lion attacks, how can deer remain ?
The minister's son said to the prince: “You are tired from the battle. Sleep for an hour, master, staying right here in the chariot.” Brahmadatta went to sleep in the chariot with Ratnavati, like a young elephant with a cow-elephant on a mountain-ridge. At daybreak, when they had reached a river, the tired horses stopped and the prince awoke. Awake, he did not see the minister's son in the chariot. Thinking, “Has he gone for water?” he called him repeatedly. As he did not receive an answer and saw the front of the chariot smeared with blood, wailing, “Oh! I am killed,” he fell in the chariot in a faint. Being conscious again, he got up and wailing like ordinary people, “ Oh! Oh! friend Varadhanu, where are you?" was enlightened by Ratnavati.
“So long as it is not known for certain that your friend is dead, it is not fitting to do anything inauspicious for him, even in speech, lord. Doubtless he has gone somewhere on your business. Ministers go on their lord's business without asking their lord. He, guarded by his very devotion to you, will surely come. For the power of devotion to the master is an armor for servants. When we have arrived at a settlement, we will have men search for him. It is not fitting to remain in this forest--a garden of Death.”
At her speech he drove forward the horses and came to a border-village of Magadha. What is very far for horses and Maruts? The village-chief, who was in the assembly-hall, saw him and conducted him to his own house. Great persons, even though unknown, are honored because of their appearance.
Questioned by the village-chief, “Why do you seem overcome by grief?” he said, “My friend, fighting with thieves,

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CHAPTER ONE has gone somewhere.” “I will bring news of him, like Māruti of Sītā," and with these words the village-chief penetrated the whole forest. Then the chief returned and said: “No one has been seen in the forest. However, I found this arrow which had fallen in fighting.” “Varadhanu has certainly been killed," and then night came, the abode of darkness, like the grief of Brahman's son thinking this. During the fourth watch of the night, thieves attacked there, but they were defeated by the prince, like persons absent from home by Māra.
Then, followed by the village-chief, he went gradually to Rājagțha. He left Ratnavatī at a hermitage outside the city. Entering the city, he saw two girls, just grown, standing at a window of a palace, like Rati and Prīti in person. They said to him: “When you went away at that time, abandoning people devoted to you, does that appear fitting to you?” The prince said, “Oh! What devoted persons and when were they abandoned? Who am I and who are you?” “ Please come and rest, lord.” And Brahmadatta entered their house, as well as their hearts, as they made such conversation. Remaining, they related their own true story to Brahman's son who had a bath and a meal.
“There is a mountain, Vaitādhya by name, the abode of Vidyādharas, made of slabs of silver, like a tilaka of the earth. In the city. Sivamandira in its southern row there is a king, Jvalanaśikha, lika Guhyaka in Alakā. There is a wife, Vidyucchikā, of the Vidyādhara-lord, like lightning (the wife) of a cloud, by whose brilliance the surface of the sky is lighted. We are their daughters, dearer than life, named Khanda and Viśākhā, younger sisters of a son, Nāțyonmatta.
One day our father, as he was talking with a friend, Agniśikha, in his palace, saw gods going through the air to Mt. Aştāpada. Then he set out on a pilgrimage to holy places and made us and his friend Agniśikha go. For he would endow him, beloved, with dharma. When we arrived at Aştāpada, we saw the statues made of jewels of the

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BRAHMADATTACAKRICARITA Tīrthanāthas, possessing (the right) size and color. After we had made the bath, anointing, and pājā properly and had made the circumambulation three times, we paid homage with deep concentration. When we left the temple, we saw two flyingascetics under a red aśoka tree, like penance and tranquillity embodied. After bowing to them and sitting down in front of them, we listened with faith to a sermon, moonlight for destroying the darkness of ignorance. :: Agniśikha said, 'Who will be the husband of these girls ?' They said, “The man who will kill their brother. Our father became black from that speech, like the moon from winter. Because of the speech containing disgust with existence, we said: “Just now we heard a sermon whose essence was the worthlessness of worldly existence. Why are you defeated by a savage in the form of fear of it, father? Enough for us of these various pleasures arising from sense-objects. From that time we began to protect our brother.
One day my brother in his roaming saw Puşpavati, the daughter of your maternal uncle, Puşpacūla. His mind was captivated by her beauty, wonderful grace, and merit and he, of little wit, abducted her. Intelligence is in accordance with karma. Unable to endure her glance, he went to acquire a magic art. You know fully what happened after that. .: At that time Puspavati told us of our brother's destruction. She removed sorrow by formulas of faith, like a teacher of wisdom. Furthermore Puspavati said: “When he has come, he must be met (with honor). For the words of the muni, “Let Brahmadatta be your husband,” are not false.' We agreed to that and she from haste waved a white pennant. You had abandoned us and gone away then. When you did not come and were not seen from the imperfection of our good fortune, we came here, depressed, after wandering everywhere. You have been met because of merit. You were chosen before for our husband because of Puspavati's speech. You alone are our fate.”
He married them with a gāndharva-wedding. For a king

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is the recipient of women like the ocean of rivers. Sporting with the two of them like Śiva with Ganga and Umā, Brahman's son passed the night there. "Until I obtain my kingdom, you must stay with Puspavati," he said and dismissed them. They said, "Very well," respectfully; and the people and the palace and everything disappeared like a city in a mirage.
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Then Brahman's son went to the hermitage to look for Ratnavati. Not seeing her there, he asked a man of good appearance: Have you seen yesterday or today a woman wearing divine garments and adorned with jeweled ornaments, good sir?" He said: "Yesterday I saw a woman, crying, 'Lord! Lord!' Recognizing her as my granddaughter, I entrusted her to her paternal uncle." Told by him," You are her husband," Brahman's son agreed and was conducted by him, delighted, to her uncle's house. The uncle married Brahmadatta to Ratnavati with great magnificence. Everything requires little effort on the part of the rich.
Experiencing pleasures of the senses with her, one day he began Varadhanu's funeral rites. While the Brahmans were eating, like visible ghosts, Varadhanu came there disguised as a Brahman and said, "If you give food to me, that is to Varadhanu in person." His speech was heard by Brahman's son, like nectar to the ear. When he had seen him, making him one with himself, as it were, by an embrace, bathing him as it were with tears of joy, he conducted him into the house. Questioned by the prince he told his adventures.
cc
At that time, when you were asleep, I was attacked by thieves like Dirgha's soldiers. I was hit by an arrow by a thief inside the trees. I fell to the ground and concealed myself in the vines. When the thieves had gone away, concealing myself in the trees like an ați 318 in water, gradually I reached a village. Learning news of you from the villagechief, I came here. By good fortune I saw you, like a peacock
318 407. The ați is an acquatic bird (MW and Abhi. 4. 404), but the comparison does not seem very felicitous.

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343 seeing a cloud.” Then Brahmadatta said: “How long shall we, like eunuchs, stay without manly action?” Just then the festival of spring, which had Makaradhvaja (Kāmadeva) attained as sovereign, the intoxicator of young men like wine, took place.
At that time a rutting elephant of the king broke his post, threw off his chain, and went away, like the younger brother of Death, all the people being terrified. The elephant seized with his trunk a girl burdened with the weight of hips, with a stumbling gait, after pulling her up like a lotus. With the miserable-eyed girl begging for protection, weeping, the cry “Ha! Ha!”, like the first syllable of universal grief, arose. “Oh, miserable elephant! you are an outcaste. Are you not ashamed, seizing a woman?” So addressed by the prince, he abandoned her and approached him. Jumping up, setting his foot on the stair of his tusk, the prince mounted him easily and seated himself on his withers. Then the prince quickly tamed him by means of voice, foot, and goad, 319 like a yogi himself with good yoga.
Hailed by the people, “Well done! Well done! Long live! Long live!” the prince led the elephant, like a cowelephant, to the post and tied him. Then the king came there and was astonished, when he saw him. To whom do not his appearance and strength cause surprise? “Who is he? Where from? Is he Sürya or Väsava incognito?”. At these words of the king, Ratnavati's uncle described him. Then the king, considering him to have merit, held a festival and gave maidens to Brahmadatta, like Dakşa (his daughters) to the moon.320 After he had married them and was staying there comfortably, he was told one day by an old woman, who had come and twitched the border of his garment:
“There is a rich man here, named Vaiśravaņa, like another
319 416. With a play on yoga meaning 'a means of control of an elephant' and 'self-concentration. See II, p. 71 and note 132.
320 420. Dakşa gave 27 daughters as wives to the Moon,

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CHAPTER ONE Vaiśravana (Kubera) in wealth. He has a daughter, named Srimati, like Sri from the ocean. She, who was saved from the rogue-elephant like a digit of the moon from Rāhu, longs for you alone. She has been depressed from that time. Save her from Smara, as you saved her from the elephant. Take her hand as you have taken her heart."
The prince married her with many auspicious rites of marriage. Furthermore, Varadhanu married Minister Subuddhi's daughter, Nandā. Remaining there, they became very famous in the land because of their power. Then they set out energetically for Vārāṇasi. Hearing that Brahmadatta had come, the Lord of Vārāṇasī went to meet him like a Brāhman out of respect and conducted him to his house.
Kataka' gave him his daughter, named Kațakavati, and a four-part army like the Śrī of Victory embodied. Karenudatta, King of Campā, the minister Dhanu, and other kings, Bhagadatta and others, came, when they heard of his arrival. After appointing Varadhanu general, like Ārşabhi (Bharata) Susena, Brahman's son set out to lead Dirgha on the long road. A messenger from Dirgha came and said to King Kataka,
"It is not fitting to abandon your friendship from childhood with Dirgha."
Then Kațaka said: “In the past together with Brahman we were friends like five full brothers. When Brahman died, his son and realm which had been entrusted to him for protection, were claimed by Dirgha. Even a witch does not devour what has been entrusted. Would even an outcaste do the very great crime which Dirgha did in regard to Brahman's son and goods, without considering it for a long time? So go. Tell Dirgha, Brahmadatta approaches. Fight or die.'” With these words he dismissed the messenger.
Then, with unbroken marches Brahman's son went to Kāmpilya and besieged it together with Dirgha, like a cloud covering the sky together with the sun. Dirgha left the city with a full army, the essence of battle, like a snake, pressed by a stick, leaving a hole. At that time Culani, because of

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345 extreme disgust with existence, took the vow under the head-nun, Pürņā, and in course of time attained emancipation.
King Dirgha's front-line soldiers were killed by the frontline soldiers of Brahman's son, like the aquatic monsters of a river by the sea-monsters of the ocean. Dirgha, frowning, like a boar with the tusks raised from anger, ran forward and began to kill the enemy. Brahmadatta's army, infantry, chariots, cavalry, et cetera, was overthrown by Dirgha, swift as a river's current. Then Brahmadatta, red-eyed from anger, himself roaring, fought with Dirgha roaring, like an elephant with an elephant. Both, exceedingly strong, destroyed arrows with arrows, like the ocean stirred up at the end of the world destroying waves with waves.
Then Brahmadatta's cakra, with light streaming forth, victorious over the circle of the heavens, knowing the proper, time like a servant, approached. Then Brahman's son quickly took Dirgha's life with it. What struggle is there of the lightning in the killing of a lizard? Saying, “ Long live the cakrin," like bards, the gods rained flowers on Brahmadatta. Looked on as a father, as a mother, as a deity by the townspeople, he entered the city Kāmpilya like Sutrāman entering Amarāvati. The king had his wives, previously married, brought from all places and installed the woman-jewel, named Kurumati.
Expedition of conquest (449-470) One day the cakravartin set out with immeasurable forces, following the cakra, eager for the conquest of Bharatakşetra. In the past there was holy Vrşabhalāñchana, best of kings, and he gave his kingdom to his eldest son, Bharata. Making a division the Master gave countries to his other ninety-nine sons. He himself practiced penance and attained emancipation.
The countries with their names are these: in the east: Pragama, Mastaka, Putra, Angāraka, Malla, Anga, Malaya, Bhārgava, Prāgjyotiņa, Vansa, Magadha, Māsavartika; in the south: Bāņamukta, Vaidarbha, Vanavāsika, Mahīşaka, Vanarāşțra, Tāyika, Aśmáka, Dandaka, Kalinga, Işika, Puruşa, 44 N

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CHAPTER ONE Mülaka, Bhogavardhaka, Kuntula; in the west: Durga, Sūparika, Arbuda, Arya, Kalli, Vanāya, Sāksika, Nartasādhika, Māheka, Ruru, Kaccha, Surāștrā, Narmada, Sārasyata, Tāpasa; in the north: Kuru, Jāngala, Pañcāla, Sūrasena, Pataccara, Kalinga, Kāśi, Kausilya, Bhadrakāra, Vļka, Arthaka, Vigarta, Kaušala, Ambaşta, Sālva, Matsya, Kuniyaka, Mauka, Bālhika, Kāmboja, Madhudeśa, Madraka, Atreya, Yavana, Abhira, Vāna, Vānasa, Kaikaya, Sindhusauvīra, Gāndhāra, Katha, Toşa, Daseraka, Bhāradvāja, Camūra, Vaprasthāla, Tārņakarņaka; these behind the Vindhya: Tripura, Avanti, Cedi, Kişkindha, Naişadha, Daśārņa, Kusumārņa, Naupala, Antapa, Kausala, Padāma, Vinihotra, Vaidiša; Videha, Vatsa, Bhadra, Vajra, Siņdimbha, Saitava, Kutsa, Bhanga--these occupying the middle part of Madhyadeśa.
Conquering the lord of Māgadha, the god-lord of Varadāman, Prabhāsa, Kộtamāla, and others in turn, his commands kissing the heads of the circle of kings, Brahman's son himself conquered these ninety-nine countries. The king made the six-part land a one-part land by rooting up, as it were, boundaries that had grown up under different masters. After crushing his enemies, the king set out for Kāmpilya, his commands cherished by crowned kings, covering the earth with soldiers and the sky with dust which they stirred up, with the road shown by the cakra like a door-keeper going in advance, lord of the fourteen jewels and the nine treasures, traveling with unbroken marches, the king arrived at the city. King Brahmadatta entered the city Kāmpilya, which had a concert undertaken from joy, as it were, in the guise of the noise of the drums. Then his coronation lasting for twelve years, like that of Bharata, was commenced by kings coming from every direction.
Story of the faithful Brāhman (471-484) When in the past Brahman's son was wandering alone, there was a Brāhman, a companion, sharing pleasures and pains. “When you have heard that I have obtained the realm,

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you must come quickly, reverend sir." Invited in these words, he (the Brahman) came to his neighborhood at that time. Owing to the obstacle of the royal coronation, he did not gain admittance; (but) he began to serve the king, just as a doorkeeper.
At the end of the coronation, the king went outside and the Brahman made a banner of worn-out shoes to make himself known. Seeing this banner different from other banners, the king asked the door-keeper, "Who is the bearer of this unusual banner?" He said, For twelve years he has done service Your Majesty." The king summoned him and said, "What is this?" He said: While I was wandering with you, so many shoes of mine were worn out. You did not make me even that gift, lord." Then he recognized him and laughed. He appointed him to service and saw that he was not barred by the door-keepers.
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The king, occupying his audience-hall, summoned him and said, “Reverend sir, what can be given you?” He said, "Give me food." The king said, "That is very little. Ask for a district or something like that." He, who had a greedy tongue, said: “ Even in the case of royalty, food is compensation. So, have food given me everywhere in Bharatakṣetra and a dinar for a fee, beginning with your house." The king thought, Certainly so much is his due," and gave him food in his house and a dinar cash. At the king's command the Brahman began to eat in Bharata; and he thought, "Since I have eaten everywhere, I shall eat in the palace." But the Brahman did not obtain royal food even after a long time. Passing time uselessly, he died at some time or other.
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Reunion with Citra's soul (485-511)
One day at a musical play a slave-girl delivered to him a bouquet of various flowers, like one arranged by Apsarases. When Brahmadatta saw it, thinking, Such as this I have seen somewhere before," he employed inner üha and apoha again and again. From the rising of the memory of five former

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CHAPTER ONE births just at that time he swooned, and realized, " I saw such a one in Saudharma.” Sprinkled with sandal-water, he recovered, and he thought, “ How will my brother in a former birth be found?”
Wishing to know him, he gave a samasyā 321 of a half-śloka: “We two were slaves, deer, hansas, caņdālas, and gods likewise.”. He had proclaimed in the city: "I shall give half the kingdom to the one who completes my samasyā of half a śloka." Everyone, reciting the half-śloka which he had learned by heart like his own name, made a second half. But no one completed it.
At that time Citra's soul, the son of a rich man, who had become a mendicant from memory of his former births, came from Purimatāla, as he was wandering alone. Then in the garden Manorama where he occupied a bare spot of ground free from life, he heard the half-śloka from a water-drawer who was reciting it. “This is the sixth birth of us (now) separated from each other.” After supplying the second half of the śloka, he taught it to him (the water-drawer). The water-drawer recited the second-half of the śloka to the king and questioned by him, “Who is the poet?” said it was the muni. Giving him a gratuity, he went eagerly to the garden to see the muni like a tree of dharma that had sprung up.
After paying homage to the muni, his eyes full of tears, the king sat down near him, feeling affection from former births. After the muni, an ocean with water of compassion, had pronounced a blessing, he began a sermon as a favor to the king.
Sermon (499–502)
“ Your Majesty, in this worthless worldly existence, there is nothing else of value. Dharma alone is of value, like a lotus in mud. The body, youth, wealth, lordship, friends, relatives--all those are as wavering as the border of a banner
321 489. A part of a stanza to be completed.

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lifted by the wind. Just as you conquered external enemies to gain the earth, so conquer internal enemies to gain emancipation. Take the duties of sadhus; abandon everything else, after separating them. For a rajahansa takes milk after separating it from water."
seen,
Brahmadatta then said: "By good fortune you have been brother. This sovereignty is yours alone. Enjoy pleasures as you like. For pleasures are the fruit of penance. Why do you practice penance? Who would struggle, when his purpose has been self-accomplished?"
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The muni said: "My wealth was like Dhanada's. I abandoned it like straw from fear of wandering in births. You, your merit exhausted, have come to this earth from Saudharma. Your merit being exhausted, do not go from here to a low state of existence, king. After obtaining a human birth in an Aryan country in a highest family, which confers emancipation, you gain pleasures by that, like cleansing the feet with nectar. Recalling how we wandered in low categories after falling from heaven, our merit exhausted, why are you confused, king, like a child?"
Even so enlightened by him, the king did not become enlightened. How is there any growth of the seed of enlightenment on the part of those who have made a nidana? After enlightening him who was most unenlightened, the muni went elsewhere. How long do reciters of spells remain after a bite by a serpent commanded by Death? The muni attained brilliant omniscience by destruction of destructive karmas; after destroying the karmas prolonging existence, he attained the highest step (emancipation).
Story of the Naga and Nagiņi (512-571)
Brahmadatta continued to be served by kings, passing years with the splendor of a cakrin, like Šakra on earth. One day a horse with marks like one of the seven horses of the Sun was sent by the lord of the Yavanas as a present. Brahmadatta

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CHAPTER ONË quickly mounted him to test whether or not his speed was equal to his matchless form. The elephant of kings, accompanied by horsemen, elephant-riders, charioteers, and infantry, left the city, bestriding the horse. The cakrin, whose courage was great, pressing both sides of the horse with his thighs, eager to see his speed, struck him with a whip. Like a boat driven by a wind behind it, urged by the whip, the horse went with excessive speed and became invisible in a moment. Although the king pulled him to turn around, the horse did not stop, but went unchecked into the forest, like the mind of a man without restraint. In the forest terrifying from cruel wild animals the horse stopped of its own accord from weariness, like a flying bird (resting) on a lake. The cakrin, who was suffering from thirst, wandered here and there, looking for water; and he saw a pool with a garland of dancing waves. The king unsaddled the horse and watered him, led him to the bank, and tied him to a tree-root with the bridle.
Then Brahmadatta himself bathed like a forest-elephant and drank the water fragrant with the perfume of lotuses as he liked. After the cakrabhịt had come out of the pool, as he was walking on the bank, he saw a Nāga-maiden with a wealth of matchless beauty and grace. While he stood astonished by her beauty, a serpent, a boa constrictor, came out of the banyan tree, like its living foot. The Nāga-maiden instantly assumed the form of a female serpent and agreed to union with the boa constrictor.
The king thought: “ Alas! This woman is extremely in love with that low serpent. Water and women seek the low. This mixing of castes can not possibly be disregarded by me, since everyone on earth must be set on the right road by the king.”
With this reflection, the king separated them, struck both with a whip and, his anger allayed, released them. They went away somewhere. The king reflected again: “Surely, a Vyantara, assuming the form of a boa constrictor, dwells (here) to dally with that Näga-maiden.” As the king was so

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351 reflecting, by following the horse's track he came to the entire army which was delighted at the sight of the king. Attended by the army the cakrin went to his own city.
The Nāga-maiden went and tearfully told her husband such a story: 322 “ Brahmadatta, sovereign of the world of mortals, is lustful. Roaming about, he came just now to the forest, Bhūtaramaņa. I, going in attendance on a Yakșiņi, surrounded by women-friends, was seen by him as I emerged from a lotus-pond after a bath. Wounded by Love at sight of me, wishing to dally, he asked me; and beat me, unwilling and weeping, with a whip. Though I told your name, he, intoxicated with power, beat me for a long time and left me for dead."
After hearing that, the Nāga-prince, angered, approached Brahman's son to kill him, entering his house at night. Just then the chief-queen said to Brahmadatta, “ Lord, what did you see when you were carried away by the horse?” The king related the wicked story of the female serpent and the boa constrictor, the punishment administered by himself, and the checking of their evil conduct. The Naga, concealed, heard all that and his anger was allayed instantly, as he had learned by himself his wife's fault.
At that time the king left the house for care of the body and saw the Nāga by whose splendor the sky was lighted up. The Nāga said: “Long live King Brahmadatta, who is the chastiser on earth of the evilly-behaved. The Nāga-maiden whom you beat is my wife. You were described to me by her, 'Lustful for me, he beat me,' though you are a chastiser. Because of her story, king, I came here, eager to burn you. Just now I heard secretly her bad behavior from your mouth. She, a harlot, was properly punished by you devoted to the law. Pardon that I thought of something evil against you because of her story."
The king said, “There is no fault on your part. Truly,
322 531. The Joseph and Potiphar motif. cf. Pārsva., p. 199.

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CHAPTER ONE women conceal their own fault by deceit, blaming some one else.” The Näga said: “ It is the truth that women are deceitful. I am delighted by your conduct. Tell me, what can I do for you, sir?”
The king replied: "May there be nowhere in my kingdom any adultery, theft, nor violent death at all.” The Nāga said: “Let it be so. Again I am delighted with that request of yours beneficial to others. Now ask something for yourself.” After considering, the king asked: “King of Nāgas, make it so that I can understand properly the speech of all creatures.” The Nāga said: “This is hard to give, but it is given by me to you. But if you tell anyone else, your head will split into seven pieces." With these words, the king of Nāgas went away.
One day the king went to the toilet-house with his wife. A female lizard said to a lizard, “ My dear, bring me the king's ointment which will satisfy my pregnancy-whim.” The lizard said, “ Am I of no use to you by myself? " The king understood their speech and laughed. The queen asked the king, “ Why did you laugh suddenly?” The king, afraid of death if he told that, said, “ For no reason.” She said: “ Certainly you must tell me the reason for laughing. Otherwise, I shall die. Why must it be concealed from me?” The king said: “ If it is not told, you may or may not die. But if it is told, I shall die at once undoubtedly." Not believing that, she said again, “Tell me. We shall both die. May our condition of existence be the same."
The king, who had fallen into women's persistence, had a pyre made in a cemetery. He went near the pyre and said, “I, ready to die, am going to tell that.” Then after bathing, the king mounted on an elephant and went with her to the pyre, watched by the tearful townspeople. In order to enlighten the cakrin, one of the family deities created a figure of a goat and a pregnant doe. Thinking, “The king understands all languages," the pregnant doe said to the goat in pure goatlanguage: “My dear, bring me here a bundle of barley from that pile of barley. When I have eaten it, my pregnancy-whim

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will be satisfied."
The goat said: "This barley of Cakrin Brahmadatta is guarded for the horses. There would be death to me in taking it." The doe said, " I shall die, if you do not bring the barley." The goat replied, "If you are dead, I shall have another wife."
She said again, "Look! The cakrin gives up life to please his wife. He is the quintessence of affection, but you have no affection for me, alas!"
The goat said: The husband of many women is ready to die at the speech of one woman. That is folly. I am not a fool like him. If the queen dies with him, there will be no union in the next birth. People's states of existence have different paths, depending on their karma."
After he heard their talk, the cakrin reflected: The goat spoke well. Why should I, bewildered by a mere woman, die?" The king, delighted, put a gold necklace and a garland of flowers on the goat's neck and went home. He restrained the queen, saying, "I shall not die on your advice." And he directed the realm again, with a cakravartin's splendor unbroken. Thus sporting in many ways, Brahmadatta passed seven hundred, less sixteen, years from birth.
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Brahmadatta's blinding (572-596)
One day a Brahman, an old acquaintance, said to him, "Cakravartin, give me the (same) food that you eat yourself."
Brahmadatta said: "Brahman, my food is very hard to digest; but when it is digested for a long time, it leads to a great frenzy."
Then Brahman said, “ You are very stingy in giving food. Shame on you!" and the king fed him and his household with his own food. During the night a tree of insane love with a hundred branches appeared violently in the Brahman from his porridge like a seed. The Brahman and his sons, like cattle, committed sins in love with mother, sister, and daughter-in-law unrecognized. Then at the end of the night the Brahman
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and his household were not able to show their faces to each other from shame. Thinking angrily, "I and my household have been derided by the king with cruel food," the Brahman went outside the city.
As he was wandering outside, he saw in the distance a goatherd perforating the leaves of a fig tree with pieces of gravel. Reflecting, "He is capable of effectuating my hostility," after gaining him over with honor as well as money, he said to him: "By throwing little balls (of rock) you must put out the eyes of the one who goes on the highway, mounted on an elephant, with a white umbrella and chauris." The goatherd agreed to the Brahman's command. Cattleherds act without reflecting, like cattle.
Taking his place inside a hut, throwing two little balls at the same time, he knocked out the king's eyes. The command of Fate is not to be transgressed. The goatherd was caught by his bodyguards, like a crow by a hawk, and when he was beaten, confessed that the Brahman alone was the cause of his crime.
After hearing that, the king said: "Shame, shame on the tribe of Brahmans! Wherever they eat, they, wicked, break the dish. Better a gift to a dog than to him who becomes master of the giver. Certainly it is not fitting to give to ungrateful Brahmans. Whoever created deceivers, cruel men, wild animals, meat-eaters, and Brahmans, he must be blamed first of all."
Saying this, the king, very angry, had the Brahman killed, together with his sons, brothers, friends, like a handful of flies. Blind in both eyes, a promise having been made in his heart in anger, he had all Brahmans, family priests, et cetera, killed. He instructed the minister, "Fill a big dish with eyes of Brahmans and set it before me." Knowing the king's cruel state of mind, the minister filled a dish with fruit of the sebesten and put it before him. Brahmadatta was delighted, touching them frequently with his hand, saying, “The dish is well filled with eyes of Brahmans."

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355 Just as Brahmadatta had no pleasure in the touch of the woman-jewel, Puşpavati,323 so he did have pleasure in the touch of the dish. At no time did he have the dish taken away from in front of him, like a drunk man a cup of wine, the cause of a low state of existence. He crushed the sebestens with the idea they were Brālamans' eyes, as if gratifying the pregnancy-whim of the tree of evil ready for fruit. His cruel state of mind grew worse, as it was unhindered. Everything pertaining to the great, favorable or unfavorable, is great.
Death of Brahmadatta (597-600)
So sixteen years passed, while the king was practicing cruel meditation—a boar in the mud of evil. Twenty-eight years passed while Brahmadatta was prince; fifty-six while he was governor of a district; sixteen years in the conquest of Bharatakşetra, six hundred in guarding the rank of cakravartin. Seven hundred years having passed from the day of his birth, saying frequently “ Kurumati," he went to the seventh hell which accorded with the fruit of developments connected with injuries (committed by him).
323 593. Earlier and later she is called 'Kurumatī.'

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PREVIOUS BIRTHS OF PĀRŠVANĀTHA
Homage to Sri Pārśvanatha. Protector, Supreme Spirit, tree for the support of the creeper of all the auspicious occasions (kalyāṇa). Now the very purifying life of Pārśvanātha is celebrated for the benefit of the whole world and for my own benefit.
Incarnation as Marubhūti (3-55)
In this zone, named Bharata, of this same Jambūdvīpà, there is a city Potanapura like a new piece of heaven. The ornament of the earth, a habitation for meetings with Śrī, it is frequented by kings, like the lotus-bed of a river by hañsas. Rich men there shone like younger brothers of Śrida because of their wealth and like full brothers of a wishing-tree because of their great generosity. It was magnificent beyond the sphere of words from its resemblance to Amaravati; or rather, Amaravati was magnificent because of a resemblance to it. Its king was named Aravinda, bee to the lotus-feet of the Arhat, the abode of Śri, like the ocean. Just as he was unique among the powerful, so he was among the discerning. Just as he was chief of the wealthy, so he was of the glorious. Just as he divided money among the poor, protectorless, and unfortunate people, so he divided day and night among the aims of existence. Corresponding to the king, there was a Brahman, a family-priest, an advanced layman, who knew the Principles-soul, non-soul, et cetera, named Viśvabhūti. He had two sons, Kamatha and Marubhūti, older and younger, borne by Anuddharā. Varuņā was the name of Kamatha's wife and Vasundhara of Marubhuti's, endowed with beauty and grace. Both (the sons) had learned the arts and both were competent in the acquisition of property, affectionate towards each other, a source of joy to their parents. Recalling the formula of homage to the

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PREVIOUS BIRTHS OF PĀRSVANÁTHA 359 Pañcaparameșthins, engaged in concentrated meditation, Visvabhūti died and became a chief god in Saudharma. His wife, Anuddharā, worn out by fever because of separation from him, her body dried up by sorrow and penance, died, engaged in the formula of homage.
The brothers performed the funeral rites of their parents and in course of time, enlightened by Rși Hariscandra, became free from sorrow. Kamatha remained there, always occupied with domestic affairs. When the father has died, generally the elder son is the head of the house. Marubhūti, always knowing the worthlessness of worldly existence, became averse to sense-objects, like an ascetic to food. Devoted to precepts of undertaking study and fasting, engaged in concentrated meditation, he passed days and nights in the fasting-house. Having desisted from everything objectionable, Marubhūti's idea was always, “I shall wander near a guru.”
Intoxicated by the wine of negligence, always confused by wrong-belief, Kamatha on the other hand became devoted to other men's wives and gambling without restraint. Vasundharā, Marubhūti's wife, with fresh youth became the causer of delusion to people, like a living poisonous creeper. But she was never touched at all by Marubhūti, an ascetic by nature, even in sleep, like a desert creeper by water. Then she, desirous of sense-objects and not having any union with her husband, considers her youth like a jasmine in a forest. Kamațha, who was naturally lustful, undiscerning, after seeing his sister-in-law again and again, addressed her affectionately.
One day Kamatha, seeing her alone, said: “Why do you waste away daily like a digit of the black half of the moon, fair-browed lady? Even if you do not tell it from shame, nevertheless I know your trouble. I think my younger brother, foolish, behaving like a eunuch, is the cause of that.” After hearing that improper speech of his, trembling, she began to flee, her hair and upper garment disheveled. Kamatha ran after her, held her by the hand, and said: “ Foolish girl, why this fear of yours at the wrong time? Bind up your loose

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hair and put on your garment which has fallen off." With these words he did it himself, though she was unwilling.
She said: "Elder brother, what is this? You are to be honored like Viśvabhuti. This is not right for you or for me, leading to disgrace of both families."
Kamatha smiled and said: Do not say this from simplicity. Do not make your own youth, deprived of pleasure, in vain. Enjoy pleasure of the senses with me, fair-eyed lady. Enough of this eunuch Marubhuti now, since the law (smrti) is: 'If the husband has disappeared, dies, become an ascetic, is impotent, or outcaste-in these five calamities, of women another husband is prescribed.' "324
So advised by him she, very desirous of pleasure in the beginning, seated on his lap first, abandoned shame together with propriety. Then Kamatha, wounded by love, dallied with her. In this way there were constantly secret opportunities, always concealed, for them.
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Finding this out, Varuna, bereft of compassion, red-eyed, jealous, told Marubhuti everything. Marubhūti said to her: Lady, this ignoble conduct does not exist in the elder brother, like heat in the moon." Though restrained by him in. this way, she told that day after day. He reflected, Who can be certain from confidence in some one else? Being averse to sexual pleasure, in order to be a witness himself, he went to Kamatha and said, "I am going to the village now." After saying this, Marubhuti went away, but returned at night in the guise of an exhausted begger by changing his dress and speech.
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He said to Kamatha, "Sir, give me, a traveler from afar, shelter in your house," and he gave it unhesitatingly. He stayed in the window shown him, pretending to go to sleep, wishing to see the evil conduct of the two blinded by love. Vasundhara and Kamatha, evil-minded, dallied for a long time, unafraid from the thought, "Marubhūti has gone to the
324 34. See III, n. 122.

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359 village." Marubhūti, staying where he was, saw what should . not be seen, but did not do anything hostile, fearing people's censure. He went and told everything to King Aravinda. Intolerant of evil conduct, he gave instructions to his guards:
“Kamatha, committing a crime, must not be killed because he is the son of the house-priest. After seating him on a donkey with mockery, he is to be banished.”
After seating him on a donkey, they expelled Kamatha, his body spotted with mineral-mixtures, accompanied by drums sounding forth harshly. Watched by the townspeople, his head bent, unable to retaliate, Kamatha went to the forest, with a desire for emancipation. Then he became an ascetic under the ascetic Siva and Kamatha began fool's penance in the forest. 325
Marubhūti suffered remorse: “Shame on what I did, that I told the king about my brother's stumbling conduct. This stumbling of mine was greater than his stumbling. I shall go now and ask forgiveness of my elder brother.” With these thoughts, he asked the king and, though restrained by him, went to Kamatha and fell at his feet. Recalling the former disgrace at that time, Kamatha angrily raised a big stone and tirew it at his head, as he was bowing. Taking it up even again, Kamatha threw the rock on him injured by the blow, as well as (throwing) himself completely into hell.
Second incarnation as elephant (56-108) Dying from the injuries from the blows, in a state of painful meditation, he was born an elephant, the leader of a herd on the Vindhya mountains, tall as Vindhya. Varuņā, blind with anger, died and became a cow-elephant, wife of the same lord of the herd. Happy from unbroken pleasure, the lord of the herd plays with her especially on mountains, in rivers, et cetera as he liked.
325 50. I.e., foolish kinds of penance that produce no results See III, p. 224, n. 285.

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And now Arvinda, Lord of Potana, was amusing himself with the women of his household on top of the palace in autumn. While he was amusing himself, he saw a newly-risen cloud, filled with a rainbow and lightning, spreading over the sky in a moment. While the king was saying, “ Look at its beauty!” the cloud, struck by a strong wind, dispersed like a bunch of cotton. After seeing that, the king reflected: “ Other things in saṁsāra are like this. The body, et cetera are gone as soon as seen. What confidence in that (samsāra) is there on the part of a discerning man?” .: As the king was rellecting assuredly to this effect, his knowledge-obscuring and conduct-deluding karma reached destruction and quiescence. With clairvoyance produced at once, the king installed his son Mahendra in his place and took the vow at the feet of Ācārya Samantabhadra. With his guru's permission, engaged in solitary wandering and fasts, Muni Aravinda wandered, as if to cut the road of births. As he wandered, indifferent to the body, there was no stopping at all in a solitary place, dwelling, village, or city.
One day, his body emaciated by penance, having made numerous special vows, he went to Aștāpada with the caravan of the trader, Sāgaradatta. Sāgaradatta asked the muni, " Where are you going?” He replied, “We are going to Mt. Aștāpada to pay homage to the gods.” Again the trader asked: “ What gods are on that mountain? By whom were they made? How many are they? What fruit is there for you in their worship?"
Knowing that he had attained suitability for emancipation, Rși Aravinda said to him, “No others, except the Arhats, are worthy to become gods, sir.” “Who are the Arhats?” “They who are free from passion, omniscient, worshipped by Sakra, saviors of the whole universe by teaching of dharma. Cakrin Bharata, Rşabha's son, had the statues of the twentyfour Arhats, Rşabha and the others, made of jewels there (Aștāpada). The chief fruit of homage to them is emancipation, but other incidental fruit is attainment of the rank of

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king, Indra, Ahamindra, et cetera and such things. How can others, themselves engaged in injurious acts, facing a bad state of existence, causing delusion in everyone, become gods, sir?"
Enlightened by him with this and other speeches, the caravan-leader abandoned wrong belief quickly and in his presence undertook to be a layman. Rşi Aravinda told him religious stories daily; and gradually he reached the forest inhabited by Marubhūti. At meal-time the caravan-leader with the caravan camped on the bank or a pool there, an Ocean of Milk of water. Some went for wood; some for water; some for grass; some remained in the caravan, engaged in cooking food, et cetera.
At that time the elephant Marubhūti, surrounded by female elephants, came there and drank water from the pool, like a cloud from the ocean. After making for a long time the (sport of) tossing up his trunk filled with water with the cowelephants, he left (the pool) and climbed up the edge. Looking around in all directions, he saw the caravan encamped there and he ran forward, his face and eyes red from anger, like Krtanta. His trunk made into a circle, both ears motionless, the heavens filled with his trumpetings, he scattered the members of the caravan. Men, women, draft-animals, elephants, et cetera fled in all directions to save their lives. Everyone wishes to live.
Knowing by clairvoyance that the time for the elephant's enlightenment was near, the Blessed Aravinda held the kayotsarga-posture, motionless. After running from a distance from anger, seeing him, he went near, his anger appeased from the power of the Sri of his (Aravinda's) penance. At once, his body motionless from the desire for emancipation and compassion that had arisen, he stood before the muni, like a new disciple. The muni finished his kayotsarga for his benefit and began to enlighten him in a voice deep from tranquillity.
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Sir! Sir! Do you not remember your own birth as
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CHAPTER TWO Marubhūti? Do you not recognize me, King Aravinda ? Have you forgotten the dharma of the Arhats accepted in that birth? Remember everything. Dismiss delusion which results in (birth in the category of wild animals."
Immediately he attained recollection of the birth through the muni's speech, and the elephant bowed to the muni with his head. Again the muni said:
“In this existence which resembles a play, a creature, like an actor, assumes a different form from moment to moment. So, on the one hand, you were then a Brāhman, intelligent, knowing the Principles, a layman; on the other hand, now you are an elephant, your soul confused by the nature of your category (as an animal). Accept again the layman-dharma of your former birth.”
He agreed to the muni's speech with gestures of his trunk, et cetera. Varuņā, who had become a cow-elephant and had stayed just there, attained the remembrance of (former) births at that very time, like the noble elephant. For the sake of firmness (in faith) the țși explained again householders' dharma to him. After becoming a layman and bowing to the muni, the elephant went away. Amazed by the elephant's enlightenment, many people there became mendicants and many became laymen at that time. Then Sagaradatta, too, became a distinguished layman, his heart firm in the Jinas' dharma, not be shaken even by the gods. Having gone to Mt. Aștāpada, the great muni Aravinda paid homage to all the Arhats and went elsewhere in his wandering.
The elephant-layman, having become a yati in spirit, roamed, devoted to care in walking, et cetera, practicing penance—the two-day fast, et cetera. Drinker of water heated by the sun, breaking a fast with dried leaves, et cetera, the elephant remained averse to play with cow-elephants, his mind disgusted with existence. He reflected:
“They are fortunate, who take the vow as humans. The vow is the fruit of being human, like the gift of money in a dish. Alas! Being human then was wasted by me, like
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money by a rich man, as I did not take initiation. Now, what can I, an animal, do?"
Thus meditating, his mind firm in his guru's teaching, he continued passing the time, comfortable in pleasant and unpleasant circumstances.
Kamatha's second incarnation (104-115)
Now, Kamatha, unappeased by the murder of Marubhūti, not being made to speak by the guru, blamed by the other ascetics, died, engaged in especially painful meditation; he became a kukkuța-serpent 326 and roamed, destroying creatures like a winged Yama. One day as he roamed he saw the Marubhuti-elephant drinking pure water heated by the sun's rays in a pool. He happened to be mired in mud at that time and was unable to get out because of his emaciation from penance and he was bitten on the boss by the kukkuṭa-serpent. Knowing his own death (at hand) from the stream of the poison, the elephant rejected the four kinds of food, engaged in concentrated meditation.
-Marubhuti's third incarnation (109)
Recalling the homage to the Five, engaged in pious meditation, he died and became a god in Sahasrara with a life-term of seventeen sägaras.
Varuna's third incarnation (110-115)
The cow-elephant Varuņā practiced very severe penance, so that she became a goddess in the second heaven, after death. There was no god in Iśāna whose heart was not won by her wealth of fascinating beauty and grace. But she did not pay any attention to any god at all, absorbed in thought of meeting the god with the soul of the elephant. The god with the soul of the elephant had great affection for her and, knowing by clairvoyance that she was in love, had her brought to Sahasrara.
326 105. Part serpent and part cock. See III, n. 276,

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CHAPTER TWO The god made the goddess the crest-jewel of his harem. For affection connected with, former births in very strong. Enjoying sensuous pleasure, suitable to the heaven Sahasrāra, with her, he passed the time, foreseeing no separation.
Kamațha's third incarnation (116-117)
In course of time the kukkuța-serpent died and became a hell-inhabitant in the fifth hell, with a life-term of seventeen sāgaras. 'Kamatha's soul always experienced pains suitable for the fifth hell and never attained any rest at all.
Marubhūti's fourth incarnation as Kiranavegå (118–146)
Now, in the East Videhas in the province Sukaccha on Mt. Vaitādhya there is a city, named Tilakā, rich in money. In it there was a Khecara-lord, Vidyudgati by name, by whom all the Khecaras had been made to bow, like another Indra. His chief-queen was Kanakatilakā, who took the part of a tilaka of the harem from her wealth of beauty. Some time passed as King Vidyudgati enjoyed sensuous pleasure with her.
And now the elephant-soul fell from the eighth heaven and descended into Queen Kanakatilakā's womb. In the course of time she bore a son who had all the favorable marks of a man. He was named Kiraṇavega by his father. Cherished by nurses, he grew up gradually. He became the depository of arts and sciences and gradually attained youth. After requesting him, Vidyudgati had him take his kingdom and he himself took initiation under the guru Srutasāgara.
Not greedy, he guarded his ancestral royal wealth and, not intent upon it, he enjoyed sensuous pleasure, intelligent. He had a son, Kiraṇatejas, the sole abode of splendor, borne by Padmāvati. In course of time he became of military age with the sciences learned, noble, like a second form of Kiranavega. A muni, Suraguru, came there and made a stop. Kiraņavega went there and bowed to him with great devotion.

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165 Then the sādhu delivered a sermon for the benefit of Kiraņavega seated at his feet.
Sermon (131-133)
"A human birth, which is capable of obtaining the fourth object of existence (emancipation), is very hard to win in this forest of births. A foolish man with an undiscerning soul, even when he has won it, wastes it in service to sense-objects, like a low person a fine jewel for a little money. Sense-objects, served for a long time, lead only to a fall into hell. Therefore, the dharma taught by the Omniscient, which has emancipation äs its fruit, must be served."
After hearing this serinon which was like nëctar to the ears, disgusted with existence, he placed his son, Kiraṇatejas, on the throne. He himself became a mendicant at the side of Suraguru and, after finishing his studies, became in course of time like an embodied chapter of traditional learning. With permission of his guru, he engaged in wandering alone. One day he went through the air to Puşkaradvipa. After bowing to the eternal Arhats there he stood in pratimā in a spot on Mt. Hema near Vaitādhya. The muni continued passing the time, practicing severe penance, enduring trials, sunk in tranquillity.
Kamatha's fourth incarnation (139–145)
The soul of the kukkuța-serpent, having risen from hell, was born as a great serpent in a thicket of Mt. Hema. He wandered day and night in this forest for food, destroying many creatures, like a long arm of Kāla (Death).
One day in his roaming the serpent saw Rşi Kiranavega standing in a bower, his mind fixed on meditation, motionless as a pillar. Because of his hostility from a former birth, the serpent, red-eyed from anger, at once surrounded the sadhu, like a sandal tree, with coils. The serpent, pouring poison into his fangs, bit the muni in many places with fangs terrible

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CHAPTER TWO with poison. The muni thought: “Surely this serpent is conferring great benefits on me for the destruction of karma; he is not causing injuries in the least. Even if I lived for a long time, the destruction of karma must be made by me. Now it has been made by him. My purpose is accomplished in any case."
Meditating in this way, he made confession, begged forgiveness from all the world, recalling the homage to the Five, engaged in pious meditation, and observed a fast.
Fifth incarnation (147-148)
After death he became a chief-god in the palace Jambūdrumāvarta in the twelfth heaven, with a life of twenty-two sāgaras. Always sunk in pleasure there, brilliant with many kinds of magnificence, attended by gods, he passed the time.
Fifth incarnation of Kamasha (149–150) The serpent, roaming on Mt. Hema's slope, was burned by a forest-fire and was born in the hell Dhūmaprabhā, with a life-term of seventeen sagaras. With a body of one hundred and twenty-five bows, he experienced there the sharp pains of hell, deprived of an atom of comfort.
Sixth incarnation as Vajranābha (151-194) Now in this Jambūdvīpa in the province Sugandha, the ornament of West Videha, there is a fine city, Subhankara by name. The king there, named Vajravīrya, whose strength was irresistible, was like Indra in person, pious, the chief of the rulers of the earth. He had a chief-queen, Laksmīvati by name, like another Lakşmi in form, who had attained the ornamentship of the earth.
Kiraņavega's soul fell from Acyuta when its life-term had been completed, and descended into Lakşmivati's womb, like a hansa into a pool. At the right time she bore a son possessing a pure form, an ornament of the earth, named

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Vajranābha. Moon to the night-blooming lotus of the world, cherished by nurses, he gradually grew up, with joy to his parents. In course of time he attained youth, expert in weapons and sciences; and he was installed on the throne by his father himself on a pure day. Vajravirya took the vow with his wife; but Vajranabha guarded properly the kingdom given by him.
In time there was a son, like another form of Vajranābha, named Cakrāyudha, like Cakrāyudha (Viṣṇu) in strength. Cakrayudha-the bee to the lotus-hands of nurses-grew along with the desire for mendicancy on the part of his father who was terrified of worldly existence. Complete with the arts like the moon with digits, the prince attained youth and his father begged him: "Take the kingdom. But I, depressed by existence, the burden being taken now by you, shall undertake mendicancy, the only means of emancipation."
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Cakrayudha said: 'Because of what fault committed from thoughtlessness and irresponsibility is there such disfavor to me? Pardon that, lord. Guard the kingdom as well as myself for a long time. Do not abandon me, father, after guarding me for so long."
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Vajranabha said: "There is no fault on your part, faultless one. But sons, like horses, are guarded for lifting a burden. Do you, having been born and having reached military age, fulfil my wish in the sphere of mendicancy now. For it has been known even from your birth. If I, even though you were born, weighed down by the burden, fall into the ocean of existence, then who will strive for good sons?" Saying this, the king.installed him on the throne, though he was unwilling, by his own command. For the command of the elder is very powerful for the well-born.
Then the Blessed Jina, Kṣemañkara, came and stopped in a garden outside the city. After hearing that, Vajranābha thought: "The coming of the Arhat because of (my) merit is favorable to my wish." He, wishing to become a mendicant, went with great magnificence at once and paid homage to the

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CHAPTER TWO Jina, and listened to a sermøn he delivered. At the end of the sermon, his hands folded in obeisance, he said to the Blessed One:
“Master, favor me by giving me the long-desired vow. Though I have acquired another good sādhu as guru because of merit, I have especial merit since you have come here as guru. 1, wishing initiation, have installed my son on the throne now. I am ready for your favor characterized by giving mendicancy."
The master himself at once initiated him saying this. He studied a section of the scriptures and practiced severe penance. Wandering alone by his guru's permission, observing the pratimā-posture, his body emaciated by penance, the great sage wandered in cities, et cetera. By unbroken principal vows and firm lesser vows, the muni acquired in course of time the magic art of going-through-the-air, as if he had wings. One day flying up, the yati went to the province Sukaçcha, like another sun in the sky from his excessive brilliance from penance.
Sixth incarnation of Kamatha (179–196) The serpent, after wandering through births after hell, was born in that very place in a great forest on Mt. Jvalana as a Bhilla, named Kurangaka. When he had grown up, he roamed daily in the forest with a strung bow, killing creatures for a livelihood. In his wandering Vajranābha reached that same forest inhabited by wild animals like soldiers of Antaka (Death). Unterrified by the cruel animals, female yaks, et cetera, the great sage went to Mt. Jvalana. Just then the sun set. From the habit of staying wherever he was when the sun set, he stayed in a cave of Mt. Jvalana in kāyotsarga, like a new peak of the mountain. Darkness spread over the directions, like a flock of flesh-eaters that had arisen. Owls with their hoots sounded like sporting birds of Death. Wolves howled aloud like singers belonging to Rakşases; tigers wandered, striking the ground with their tails like a drum

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PREVIOUS BIRTHS OF PĀRSVANATHA 369 with drum-sticks. Witches in various forms, female demons, female Vyantaras, by whom cries of " kila! kila!” were made, met at that time by agreement. The Blessed One, motionless, remained at that same time and in that same place very terrifying by nature, fearless as if he were in a garden. As he was practicing meditation, the night passed and the light of the sun appeared, like the light of his penance. Then the muni set out to wander over the earth whose creatures had gone from the touch of the sun's rays, his gaze fixed at the distance of six feet.
Just then the hunter Kurangaka came forth, cruel as a tiger, wearing a tiger-skin, carrying a bow and quiver. Then he saw muni Vajranābha approaching and he became exceedingly angry, thinking, “ This ascetic is a bad omen.” Angry because of the hostility of previous births, his bow drawn at a distance, Kurangaka struck down the great sage like a deer. Reciting, “ Homage to the Arhats,” he sat down, after brushing off the surface of the ground, free from painful meditation, though he was wounded by the blow. After confessing fully to the Siddhas, he undertook a fast, asked pardon of everyone, being especially free from attachment.
Seventh incarnation (195)
Engaged in pious meditation he died and became a god of the highest magnificence, named Lalitānga, in the middle Graiveyaka.
Seventh incarnation of Kamatha (196–197) After seeing him dead from one blow, feeling pride, Kurangaka rejoiced at the thought, “I am a great bowman.” After living from hunting from birth, Kurangaka died and was born in the abode Raurava in the seventh hell.
Eighth incarnation as Suvarnabāhu (198–309) Now, in this Jambūdvipa in the East Videhas there is a broad city, Purāņapura, resembling a city of the gods,
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CHAPTER TWO Kuliśabāhu, resembling Indra (Kuliśabhrt), was king there, his command borne like a wreath by hundreds of kings. His chief-queen was Sudarsanā, fair in form, the recipient of extreme affection. He experienced pleasures of the senses, sporting with her like the earth embodied, without doing injury to the other objects of existence.
His life completed, in course of time the god Vajranābha fell from Graiveyaka and descended into her womb. At dawn, lying on her couch, Queen Sudarśanā saw the fourteen great dreams indicating the birth of a cakrabhịt. Delighted by the dreams as explained by her husband, she passed the time. At the right time she bore a son, like the east bearing the sun. .
After holding the birth-festival, the king gave him the name, Suvarnabāhu, with a great festival again. Being passed from lap to lap by nurses and kings, he crossed childhood slowly, like a traveler a river. He learned all the arts easily from the impression on his mind from previous births and he reached fresh youth, the abode of Love. Suvarnabāhu was without a counterpart in the world in beauty, invincible in courage, and gentle with a wealth of good-breeding. The king, depressed by existence, knew that his son was competent and, after importuning him, installed him on the throne, but became a mendicant himself. With his command unbroken on earth he (Suvarnabāhu), like Indra in Saudharma, continued to enjoy pleasures, immersed in the nectar of happiness.
One day he went out for sport, attended by thousands of kings, mounted on a new horse that was like an eighth horse of the Sun's horses.327 Wishing to test the horse's speed, the king struck him with a whip and he ran away very fast like a deer, a mount of Marut.328 The more the king pulled on the bridle, the faster he ran because of inverted training. Like Garuda on foot, like the wind embodied, the horse outdistanced
327 211. The sun has seven horses. 328 212. God of wind.

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371 the soldiers in a moment. Whether touching the earth or going through the air, the horse could not be seen because of his speed. It was conjectured, "The king has gone with him, certainly, mounted on him."
In a moment the king reached a forest very far away, full of various trees, crowded with all kinds of animals. The king saw a pool spotless as his own heart and the horse, thirsty, panting hard, stopped at the sight of it. Then the king took off the saddle, bathed and watered the horse; and the king himself bathed and drank. Then after coming out (of the pool) and resting a moment on its bank, the king started out and saw ahead a charming ascetics' grove. The king was delighted, seeing it with trees whose water-basins were being filled by young ascetics holding young deer on their hips.
As the king was entering it, his right eye twitched, indicating new happiness to him expert in proper procedure. As he went forward, delighted, the king saw on the right a girl-ascetic with a girl-friend sprinkling the trees with pitchers of water. He thought, " Indeed, there is no such beauty of the Apsarases nor of the Naga-women, nor of mortal women. She is superior to the three worlds." While the king, hidden in the trees, was considering her, she entered a bower of madhavi 329 with her friend. After loosening the firmlyfastened bark-garment, the maiden began to sprinkle the bakula, her mouth giving joy to the bakula.330 Again the king reflected: 'On the one hand, the beauty of her, lotus-eyed; on the other hand, this work suitable for an ordinary woman. She is not an ascetic-maiden, since my mind is attached to her. Surely she is some princess who has come here from some place."
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Just then a bee flew into her face with the idea that it was a lotus, causing terror to her shaking two fingers. When the bee did not leave her, then she said to her friend, Save
329 224.
Gaertnera racemosa.
330 225. Indian medlar, which poetically blossoms from the nectar of a woman's mouth.

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CHAPTER TWO me from this Rākşasa of a bee. Save me!” The friend said: “Who is able to save you except Suvarnabāhu? Follow the king alone, if your object is protection.”
“Who, pray, threatens you, when the son of Vajrabāhu 331 is protecting the earth?” With these words the king, knowing that it was a suitable time, appeared before them. Seeing him suddenly, they were alarmed and did not do or say anything suitable. Knowing they were frightened, the king said to them again, “Does some one interfere with your unhindered penance here, fair lady?"
Regaining composure, the friend said: “ While Vajrabāhu's son is king, who is able to make an obstacle to penance of ascetics here? This girl was only stung on the face by a bee with the idea that it was a lotus. The timid-eyed maiden said, “Save! Save!'" The king sat down on a seat which she offered at the foot of a tree and was questioned by her with a pure mind in a voice like nectar.
“ You are shown to be some one uncommon by your form which is beyond criticism. Then say who you area god or a Vidyādhara ?” The king himself was unable to name himself and said: “I am the attendant of King Kanakabāhu. At his order I have come here to the hermitage to restrain those causing obstacles. The king's effort in this is great." ;
The king said to the friend who was thinking, “He is the king himself,” “Why is the girl tormented by that work ?” Sighing, she said: “She is the daughter, Padmā, borne by Ratnāvali, of the Khecara-king, lord of Ratnapura. Her father died as soon as she was born and his sons, seeking his kingdom, fought with each other and destruction of the kingdom took place. Ratnāvali took this girl and came to the house in the hermitage of her brother, Abbot Gālava. One day a sādhu who had divine knowledge came here and Gālava asked him, “Who will be Padma's husband?” The great
331 231. A variant of the earlier Kuliśabāhu.

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PREVIOUS BIRTHS OF PÁRŚVANATHA 373 muni replied, “The son of Cakrabhịt Vajrabāhu, come hither, carried away by his horse, will marry the girl.”
The king reflected: “ This sudden running away of the horse with me is surely a design of the Creator for union with her.” He said: “Lady, tell me where the abbot is now. At the sight of him now may I have a shoot of joy." The friend replied: “He has gone now to follow the muni who has started to wander elsewhere. After he has paid homage to him, he will return." Then an old nun said: “ Oh, Nandā, 332 bring Padmā. It is time for the abbot's return.” The king, by whom the arrival of soldiers was known from the noise of the horses' hooves, said, “You go. I shall keep the army from the hermitage.” Then Padmā was led away from the place by Nandā with difficulty, as she was looking at King Suvarnabāhu, her head turned. The abbot and Ratnāvalī came at that time and the friend told the story of Suvarṇabāhu excitedly.
Gālava said: “The muni's knowledge is exceedingly trust-worthy. The noble Jain sages do not speak anything false. He, the chief of the caste and order, must be honored with hospitality. And he is Padmā's future husband. We will go with Padmā to him.” Then the abbot, accompanied by Ratnāvali, Padmā, and Nandā, went to the king's presence and was honored by the king who had risen.
The king said to Gālava: “ Eager to see you today, I have wished to come. But why have you yourself come?”
Gālava said: “Any one else who has come to the hermitage must be honored with hospitality, but specially you, our protector. An omniscient predicted that Padmā here, my sister's daughter, would be your wife. You have come because of her merit. So, marry her now.”
So advised by the muni, Svarṇabāhu married Padmā, like another Padmā (Lakşmi), with Gāndharva rites. Then Ratnāvali said to the king, who held a festival, “ Always be
332 249. Who must have been in another part of the hermitage.

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CHAPTER TWO the sun to the fótus of Padma's heart." Just then Ratnāvali's son, Padmottarà, a king of Khecaras, came to that place with his wives, bringing gifts, covering the sky with aerial cars. He came to the place and, announced by Ratnāvali, after bowing to Svarnabahu with hunds folded respectfully, he said:
“After learning this story of yours, I have come here to serve you atone, Majesty. So give me your orders, king. Do you, rich in splendor, come to my city on Mt. Vaitādhya. There the Lakşmi of the lordship of the Vidyādharas awaits you."
At his importunity the king assented to his proposal Padmā bowed to her mother and said with sobs: “ I shall go with my husband, mother. Henceforth, there is no home for me elsewhere. So tell me. When shall I see you again ? Alas! How 'shall I abandon the trees of the garden like brothers, the young deer like sons, the ascetic-maidens like sisters! Before whom will the peacock display the art of the tāņdava with a voice pleasing with the sixth note, when the cloud thunders? Without me who will now make the bakula, aśoka, and mango trees drink water, like sons drinking milk, mother?
Ratnāvali said: “ Child, you have become the cakravartin's wife. Then forget, alas! your mode of life resulting from living in the forest. You must now follow your husband, the cakrin, Vasava on earth. You will be a queen in his abode of joy. Enough of sorrow.” After saying this, kissing her on the head, embracing her ardently, and taking her on her lap, Ratnāvali, shedding tears, advised her:
“Child, when you have gone to your husband's house, always be submissive, Eat, when your husband has eaten. Lie down, when he has lain down. The cakrin's wife, you must always treat co-wives with courtesy, even though they practice rivalry. For that is suitable for greatness. Your face covered by a veil, your eyes always downcast, child, you should adopt not-seeing-the sun, like a night-blooming lotus. You should practice attendance at your father-in-law's lotus-feet,

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PREVIOUS BIRTHS OF PĀRSVANATHA 375 like a hansi; by all means do not show pride caused by being the cakrin's wife. Always consider your husband's children by co-wives like your own nurslings and have them come to the couch of your lap."
After drinking the nectar of this speech of advice with the hollows of her ears and after bowing to her, she took leave of her mother and became a follower of her husband, Padmottara, after bowing to Ratnāvali, said to the king, “Adorn my aerial car, master.”
Then the king took leave of Gāvala and Ratnávali and got into Padmottara's car with his attendants. Then Padmottara conducted Svarṇabāhu accompanied by Padmā to the city Ratnapura, the crown on the head of Vaitādhya. The Khecara gave King Svarṇabāhu a palace made of jewels like a palace of the gods. Obeying orders, standing at his side like a servant of the king, he arranged the usual procedure with bath, food, et cetera. Staying there, Svarṇabāhu attained lordship over all the Vidyādharas in the two rows by a great wealth of merit. He married many Vidyadhara-maidens there and was consecrated in lordship over all Vidyādharas by the Vidyādharas, Then accompanied by the Khecaris, Padmā and others, whom he had married, Svarṇabāhu went to his own city with hs retinue.
The fourteen great jewels 333 gradually appeared to King Suvarnabāhu ruling the earth properly. Following the path of the cakra, he subdued the six-part orb of the earth with ease, attended even by gods. Sporting with various sports, Vajrabāhu's son remained there, surpassing all brilliance by (his own) brilliance, like the sun.
One day, when he was on top of the palace, he saw with astonishment a group of gods flying up and down in the air. He heard that the Lord of the World, the Tīrthanātha, had come and he went to pay homage to him, his mind filled with faith. After paying homage to the Jinendra and sitting down in the proper space, he listened to a sermon from him, which
333 287. For the 14 jewels, see I, n. 290.

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CHAPTER TWO resembled unexpected nectar. After enlightening many souls capable of emancipation, the Blessed One went elsewhere. King Suvarnabāhu went to his own house.
The king recalled again and again the gods who had come to the Tirthakệt's sermon, “ Where have I seen them before?” and reached remembrance of former births by using üha and apoha. Seeing his former births, he reflected: “To me striving for human birth, there is no end to existence by that (human birth). One, who has attained the state of a god, delights in mortal state. What bewilderment is this..of the soul whose nature is hidden by karma? A creature goes to heaven, the world of mortals, an animal birth, and hell, lost from the road to emancipation, like a traveter on different roads. Therefore, I shall strive especially for the road to emancipation only. The wealth of self-reliance is the root of every purpose.” • After making this decision, King Svarṇabāhu installed his son on the throne. At that time the Lord Jina, the Lord of the World, came in his wandering. Vajrabāhu's son went to the Tīrthanātha's presence and became a mendicant. Practicing severe penance, he finished his studies in time: By means of some of the sthānas, devotion to the Arhats, et cetera, being practiced, he, intelligent, gradually acquired the bodymaking karma of a Tīrthakệt. One time in his wandering he went to a great forest, Kșiravana, terrifying from various wild animals, near Mt. Kșīra. There, facing the sun, like another sun in brilliance, he continued practicing penance, maintaining firm statuesque posture.
Eighth incarnation of Kamatha (304–308) Kurangaka; risen from hell, became a lion on that mountain and by chance came there in his roaming. Hungry because he had not obtained food the day before, he, resembling Death, saw the great sage from a distance. Angry from hostility of former births, the lion ran forward, his mouth wide open, splitting open the earth, as it were, with blows of his tail. The lion with ears erect, filling the caverns with loud

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roars, approaching by leaps, made an attack on the muni from the ground. The muni, knocked to the ground by the lion, free from desire for the body, made rejection of the four kinds of food, engaged in concentrated meditation. The muni made confession, asked forgiveness of all creatures; and continued in pious meditation, his heart unchanged even toward the lion.
Ninth incarnation as a god (310)
Torn by the lion, the muni died and became a god in the palace Mahaprabha in the tenth heaven, with a life-duration of twenty sägaras.
Ninth incarnation of Kamatha (310)
The lion, too, died and went to the fourth hell with a lifeduration of ten sāgaras. He was born in animal-births, experiencing many and various pains.
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BIRTH, YOUTH, INITIATION, AND OMNISCIENCE OF SRI PĀRSVA
Tenth incarnation of Kamatha (1-8)
Then the lion's soul, experiencing pains in worldly existence, was born as a son in a poor Brahman family in some hamlet. His father, brothers, et cetera had died soon after he was born. He had been kept alive by the people from compassion; and he was called Katha. He survived childhood and had reached youth, always in a miserable condition. Ridiculed by the people, he got food with difficulty.
One day, seeing rich men wearing jewels and ornaments, disgust with existence having developed at once, Katha reflected:"These thousands of gluttons, adorned with various ornaments, are like gods. I think that is the fruit of penance in a former birth. I, always craving mere food, surely did not perform penance. So I shall practice penance now." Reflecting to this effect, from desire for emancipation, he took the vow of an ascetic and practiced the penance of the five fires, et cetera, his food consisting of bulbs, roots, et cetera.
Incarnation as Pārsvanatha (8-366)
Now in this Jambudvipa, there is a city, Varanasi, on the Ganga, the ornament of Bharatakṣetra. Banners on its shrines looked like waves of the Jahnavi. The golden finials were like lofty lotus-calyxes. The rays of the full moon, rising above its wall, gave the appearance of a silver coping at night. Maidens, who are guests in the houses there whose floors are paved with sapphire, are laughed at because they put their hands (on the floors) with the idea that they are water. Its shrines with rising smoke of burned incense, that was like blue garments that had been put on, shone for the destruction

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INITIATION, AND OMNISCIENCE OF ŚRI PĀRSVA 379 of the evil-eye.334 The peafowl there utter their cries all the time as if it were the rainy season, mistaking the sounds of drums in concerts for thunder of the clouds.
His parents (14–21)
Aśvasena of the Ikşvāku-family was king there, by whom other regions on all sides had been made into a court-yard by armies and horses. Sri 335 was on his chest, the goddess Vāc in his lotus-mouth, the sword on the couch of his hand, and the earth on his arm. With great ease he conquered his enemies; with great ease he ruled the earth; with great ease he gave wealth; with ease he did everything. A mountain-peak for the river of good conduct, a tree for the bird of virtues, he became the tying-post for the cow-elephant, Lakşmi, on earth. Kings, even though always ill-behaved like serpents, did not transgress the command of the lotus of kings.
His chief-queen, the crest-jewel of fair-eyed women, without deceit even toward her co-wives, was Queen Vāmā. She wore good conduct like the spotless glory of her husband, like a second Jāhnavi with inherent purity. She became exceedingly dear to her husband because of these various virtues. Yet she did not take the least pride in this favor.
Birth (22–34) Now, after enjoying the greatest magnificence of a god in the heaven Prāṇata, King Suvarnabāhu's jiva completed its life. On the fourth of the black half of Caitra, (the moon being) in Višākhā, having fallen, at night he descended into Lady Vāmā's womb. Then Queen Vāmā saw the fourteen great dreams indicating a Tīrthakệt's birth enter her mouth. The dreams being interpreted by the Indras, her husband,
334 12. Dark blue and black are anti-evil eye colors. Cf. Crooke, An Introduction to the Popular Religion and Folklore of Northern India, p. 190. See also III, pp. 260, 344.
335 15. In the form of the srivatsa.

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CHAPTER THREE and astrologers, the queen, delighted, passed the time, carrying ber embryo.
On the tenth of the dark half of Pausa, (the moon) in Rādhā (Viśākhā), she bore a son, dark blue in color, marked with a serpent, like the ground at the foot of a mountain bearing a jewel. The fifty-six Dikkumāfiş came there instantly and performed the birth-rites of the Arhat and the Arhat's mother. Şakra came there, gave the queen a sleeping-charm, made an image of the Arhat and put it at her side. He created five forms; with one he took the Lord, with two he took chạurīs, and with another the umbrella over the Lord. Twirling the thunderbolt with another, going ahead with beautiful leaps, his gaze fixed on the Master's face, his head turned, he went quickly.
Şakra arrived at the rock Atipāndukambalā on Meru in a moment, seated himself on a lion-throne, and took the Lord on bis lap. The sixty-three Indras, Acyutą and the others, went there quickly and performed the Lord's birth-bath properly. After placing the Lord on Iśāna's lap, Şaudharma's Indra bathed him properly with water gushing from the bulls' horns.336 After making the anointing and worship of the Lord of the World, Vāsava, his hands folded respectfully, began a pure hymn of praise.
Stotra (35–41)
“ Homage to you, the color of priyangu,337 the source of kindness to the world, the sole bridge for the crossing of saṁsāra hard to cross. Homage to you, Blessed One, sole treasury of the jewels of knowledge, having the color of a blooming blue lotus, sun for the lotuses of bhavyas. Homage to you with the sign of a serpent, with the one thousand and eight favorable marks of a man, moon for dispelling the darkness of karma. Homage to you, purifier of three worlds,
336 33. For the bulls, see I, p. 125. 337 35. I.e., very dark.

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INITIATION, AND OMNISCIENCE OF ŚRI PĀRSVA 381 possessor of three kinds of knowledge, spade for the ground of karma, virtuous. Homage to you, receptacle of all the supernatural powers, possessing unlimited compassion, receptacle of all magnificence, supreme spirit. Homage to you whose passions are far removed, the Ocean of Milk of joy, free from love and hate, on the way to emancipation. If there is fruit from service at your feet, Supreme Lord, then may I have this alone-devotion to you in birth after birth."
After praising the Arhat thus, he took him and put him down near Vāmā; and he took away the sleeping-charm and the Arhąt's image. Then Sakra went to his own place.
Childhood (43–52)
At dawn Aśvasena held his son's birth-festival accompanied by releases from prison, et cetera. While he was still in the womb, his mother saw a serpent creeping at her side on a dark night and at once told her husband. Recalling that and deciding, “That was the power of the embryo," King Aśyasena gave his son the name Pārsva. The Lord of the World, cherished by nurses appointed by Indra, grew up in course of time, going from lap to lap of the kings. Nine cubits tall, he gradually reached youth, a pleasure-grove of Love, a charm for (attracting) women. From the blue color of his body Pārsva looked as if made from the essence of blue lotuses, or rather, of the Sris of blue lotuses. Long-armed, the Lord looked like a tree with long branches; and having a broad, firm chest, he looked like an immovable mountain. From his hands, feet, face and eyes, Aśvasena's son had the beautiful appearance of a pool with a bed of blooming lotuses. Marked with the thunderbolt, et cetera, slender-waisted, flat-bellied, the Lord had mortise, collar, and pin joints.338 After seeing the Lord with such beauty, goddesses reflected, “They are blessed on earth, whose husband he will be."
333 31. The best kind of joints. See I, n. 133.

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CHAPTER THREE Story of Prabhāvati (53–211)
One day King Aśvasena, who was devoted to stories of the Jain religion, sitting in his council, was told by the door-keeper who approached him: “O king, there is a man at the door of good appearance who wishes to make a request of the Master. Favor me by giving instructions." King Aśvasena said: “ Have him enter quickly. For all who wish to make a request must be recognized by kings who observe the law.” Admitted by the door-keeper, he bowed to the king and sat down on a seat indicated by the door-keeper. The king said to him: “Sir, whose son are you? Who are you? For what reason have you come here to my presence?” The man said:
“Master, here in Bhārata there is a city Kuśasthala, like the playground of Śrīs. The king there, Naravarman, is like armor for those seeking a refuge, the only wishing-tree of beggars, powerful. He subdued many kings on the border of his country, shining with sharp brilliance like the sun at the end of the world, Oking. Always devoted to Jaina dharma, eager to listen to sādhus, he directed his kingdom for a long time, powerful from unbroken law. One day, depressed by existence, he abandoned sovereignty like straw and became a mendicant in the presence of the guru Susādhu."
When his story was thus half-told, the king, devoted to co-religionists, delighted, and causing delight to his councillors, said: “Oh! King Naravarman is discerning, knowing what is right, who thus abandoned his kingdom like straw and took the vow. For a kingdom which is acquired by kings by the exertions of many battles at the risk of their lives, is difficult to abandon even at the end of life. The wives, who are the breath of life either from themselves or from wealth, and the sons, et cetera who are guarded, living, are difficult to abandon. Naravarman abandoned everything at once, wishing to abandon this existence. He did well. Now tell me the
sequel.”
Again the man said: “In the kingdom King Naravarman

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INITIATION, AND OMNISCIENCE OF ŚRI PĀRŚVA 383 had a sôn, Prasenajit, an ocean to the rivers of armies. He has a daughter, Prabhāvati, who is now grown, like a goddess come to earth, whose beauty is unequaled. The Creator made her face from moon-dust, as it were, her eyes from blue lotuses, her body from gold-dust, her hands and feet from red lotuses, as it were, her thighs from the inside of plantains, her nails from rubies, and her creeper-like arms from lotus-fibers, as it were.
Seeing her with unequaled beauty and grace, grown up, Prasenajit became anxious about a suitable husband for her. He examined many princes, but he did not consider any one suitable in beauty for his daughter. One day Prabhāvati went to a garden accompanied by her friends and heard a song in ślokas being sung by Kinnarīs: "The son of Aśvasena, king of holy Vārāṇasī, Sri Pārsvanātha, excels with a wealth of beauty and grace. She, by whom he will be obtained as a husband, is victorious on earth. But whence is there such maturing of merit with a husband, hard to attain?'
Hearing such celebration of Sri Pārsvanātha's virtues, Prabhāvati became infatuated with him, as if absorbed in him. Kāma, defeated by Pārśva in beauty, struck the infatuated girl with arrows pitilessly as if from hostility. Abandoning other amusement and modesty, like a doe she listened again and again to their song, her mind on one thing. By her very listening to that song, Prabhāvati's love for Pārsva was seen by her friends. For what is overlooked by the experts ? Prabhāvati continued for a long time to look up at the Kinnaris who had flown up, her mind distracted, in the power of the demon Smara. Her friends, intelligent, made her move and led her to her house, meditating on Pārsvanātha, like a yogini.
An ornament became like a fire; a fine garment like a fire of chaff; a necklace like the blade of a sword for her with her mind fixed on him. There was heat in her body (enough) to cook a handful of water and a succession of tears to fill sauce-pans cooking a measure of grain. Neither in the

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CHAPTER THREE morning nor in the evening, neither by night nor by day, did the girl get rest; broken by the fever of love. Knowing that her illness was incurable by itself, her friends, with the wish to protect her, told her parents. The parents were delighted when they learned that she was in love with Pārsva; and to reassure them, they said repeatedly
'It is a good thing that Prince Pārsva, crest-jewel of three worlds, suitable for her, has been chosen as a husband by our daughter, intelligent. Our daughter alone is at the head of ambitious women. Such a desire of another girl does not arise anywhere. We shall marry our daughter to Prince Āśvaseni. For generally a wish is in accordance with the obtaining of fruit.'
Her friends went and told her father's speech to this effect; she rejoiced at that speech like a peahen at thunder. Restored by that hope of a husband, she passed the days, counting them on her fingers, like a yogini a muttering of charms. Like a digit of the new moon, she became so thin that she looked like another bow of Kāma. Seeing their daughter very miserable, day after day, the parents decided to send her, who had chosen her husband, to Pārsva. A lord of the countries, Kalinga and others, named Yavana, hard to control, learned about that and said in the assembly: 'When I am available, why does some Pārsva marry Prabhāvati? Who is this King of Kuśasthala who will not give her to me? Or, if mere beggars take the object given here, heroes will take all their wealth, after snatching it away.'
Saying this, his power unequaled because of many soldiers, he blocaded Kuśasthala quickly in many ways. There was no entry nor exit of anyone there, like of wind in the body of a master yogi engaged in meditation. I, being sent by the king escaped from the city at night. I am Purușottama, son of the minister Sāgaradatta. I came here to tell you this news. Henceforth, let your Majesty do what is fitting both for your own people and the enemy-people."
Then Aśvasena, angered, his aspect dreadful from a

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INITIATION, AND OMNESCIENCE OF ŚRI PĀRŚVA 385 frown, spoke a very firm speech, terrifying like the noise of a thunderbolt. “Who is this wretched Yavana? Or what fear is there, so long as I live? I shall march with an army to protect the city Kuśasthala." With these words, Aśvasena had the drum sounded and his soldiers assembled quickly at its sound.
Defense of Prasenajit (105–172) Pārsva, piaying in a playhouse, heard the sound of the drum and the noise of the soldiers assembling at that time. Saying, “What is this?” Pārsva, perplexed, went to his father's side and he saw the generals ready for battle coming there. After bowing to his father, the prince said decisively: “Has a demon, a Yakşa, a Rākşasa, or some one else transgressed? On account of which there is this exertion of the father himself, powerful? I do not see anyone your equal or your superior.”
Pointing to Purusottama, Aśvasena said, “ King Prasenajit must be protected from King Yavana.” Again the prince said: “ Compared with the father there is no god nor asura in battle. Of what importance is this King Yavana in the matter? Enough of the father's going. I shall go myself. I shall at once give a lesson to him who does not know (his own) strength.”
Aśvasena said: “Son, my mind is pleased by your festival of sport, not by injurious battle-marches, et cetera. I know the strength of arm, capable of conquering the three worlds, of my own son, but my delight is in you playing in the house."
Pārsvanātha replied: “ This is play for me, father. There is no measure of effort in it. So let Your Honor remain right here."
At his son's insistence like this, knowing his strength of arm, he agreed to that speech devoid of anything objectionable. Dismissed by his father, Sri Pārsva, mounted on an elephant, followed by Purusottama, set out at an auspicious moment from the festival. When the lord had gone one day's march, 49 N

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CHAPTER THREE Sakra's charioteer came, bowed, got down from his chariot and said with folded hands:
“Indra, knowing that you wish to fight for sport, master, sent a battle-chariot with me as a charioteer. He knows that the three worlds are like straw compared with the master's strength. Nevertheless, Saksa shows his devotion to you at the right time.”
As a favor to Sakra, the Master got into the great chariot filled with various weapons, which did not touch the surface of the ground. Sri Pārsvanātha advanced, hymned by the Vidyādharas, with the chariot going through the air, with great splendor like the sun. The Lord's army, skilled in battle, adorned with soldiers looking up to see the Master again and again, followed on the ground. The Master, able to go in a moment, alone competent for victory, went with short marches at his soldiers request. In some days he reached Kuśasthala and then camped in a seven-storied palace made by the gods in a garden.
“ This is the custom of warriors,” the Lord, impelled by compassion, sent an intelligent messenger with instructions to Yavana. He went to Yavana and said eloquently from the Master's power: “ Prince śrīmat Pārsva instructs you by my mouth: ‘King Prasenajit, who has sought protection from my father, must be freed from the siege and hostility by you now, o king. I, after restraining with difficulty my father who had started, have come to this country merely for that reason. Return to your own place. Submit at once. This transgression of yours can be tolerated only if you go away.””
Yavana, his brow terrible from frowns, said: “Messenger, why do you say this! Do you not know me? Who is this boy Pārsva who has come here for battle from a caprice? Who is the old man Aśvasena who started first? Both of them and other kings, their partisans--what do they amount to? Therefore, go! Let Pārsva go also with the desire for his own welfare. You are not to be killed because you are a messenger, though saying harsh things. Escaping alive, go and tell

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INITIATION, AND OMNISCIENCE OF SRI PĀRSVA 387 everything to your master."
Again the messenger said: "The lord sent me to enlighten you from compassion, not from weakness, evil-minded man. As the lord wishes to protect the King of Kuśasthala, likewise he does not wish to kill you, if you obey his command, sir! Breaking the master's command, unbroken even in heaven, you die yourself, like a stupid moth touching a bright fire. On the one hand, a fire-fly; on the other, a sun lighting up the whole universe. On the one hand, you are a mere king; on the other, Pārśva, the lord of three worlds."
Yavana's soldiers, their weapons raised, rose up angrily and said defiantly to the messenger saying this: "Is there some hostility of yours toward your own master that you make this threat, villain? You are well-skilled in stratagem, wretch!" While they were talking in this way and wishing to kill him from anger, an old minister said in contemptuous and harsh words: "He is not an enemy of his master, but you are an enemy (of yours) who thus cause injury to your lord from your own desire. To cross the command of Pārsvanatha, lord of the universe, is not for your welfare, fools, to say nothing of killing his messenger. The master is thrown at once into a thicket of evil by such servants like untamed horses that have dragged him along. Messengers of other kings have been attacked before by you. In those cases it turned out well for you, for our lord was stronger than they. What is this quarrel of our lord, caused by badly-behaved worms of men, with one of whom the sixty-four Indras are servants!"
qu
All the soldiers, reprimanded in this way, terrified, became quiet. Taking the messenger by the hand, the minister spoke with conciliation. What these men, who make their living by arms alone, said to you from ignorance, you must pardon. You are a wise servant, ocean of tolerance. We shall follow you ourselves to take the honored Pārśva's commands on our head. Do not tell such a thing to your lord." After informing the messenger to this effect and entertaining him, he dismissed him.

66

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CHAPTER THREE Desiring his welfare, he said earnestly to his own lord: “ Master, was this, which has evil consequences, done after reflection ? (But) even by so much there is not ruin. Resort to Pārsvanātha whose birth-rites goddesses performed, whose nurse-duties goddesses discharged, whose birth-bath the Indras and gods gave. What is this inclination of yours for a quarrel with him, of whom gods and asuras with the Indras are footmen, like that of a goat with an elephant? Here Garuda, there a raven; here Meru, there a mustard-seed; here the serpent Seșa, there a heron-snake; here Pārsva, there such as you. As soon as you are allowed by the people, then with desire for your own good tie an axe to your neck and approach Aśvasena's son. Accept the rule of Pārśva Svāmin, ruler of the world. The ones who are under his rule are fearless in this world and the next."
After reflection Yavana said: “ I have been well enlightened by you. I, stupid, have been saved from this evil, like a blind man from a well.” With these words, Yavana tied an axe to his neck and with his retinue went to the garden adorned with Sri Pārsva Svāmin. Yavana was extremely astonished when he saw his army adorned with seven lacs (of soldiers) resembling horses of the sun; with bhadra-elephants by the thousand resembling elephants of Mahendra; with chariots like aerial cars of the gods; with foot-soldiers like Khecaras.
Being watched at every step by the soldiers with astonishment and scorn, gradually Yavana arrived at the door of the Master's palace. He was announced by the door-keeper and, admitted to the council, bowed from a distance to the lord like the sun. The axe on his neck being removed by the master, Yavana bowed again, approached before him, and said, his hands folded respectfully:
“Compared with him, whose commands all the Indras execute, what am I-a worm of a man, a heap of straw before a fire! Showing compassion, just now you gave me orders by sending a messenger. Why am I not reduced to ashes merely by your frown? This rude behavior of mine has become a.

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İNITIATION, AND OMNISCIENCE OF ŚRI PÅRŚVA 389 virtue, master, since I have seen you purifying the three worlds. How can I say, "Pardon,' when there is no anger on your part? To say, 'I give,' to you, yourself lord of the house, is not suitable. 'I am your servant,' is a poor speech to you who are served by Indras. What sort of speech is, 'Give freedom from fear,' to the bestower of fearlessness himself? Nevertheless, from ignorance I say, 'Be gracious. Take my wealth. I am your servant. Bestow freedom from fear on me, terrified, lord.'”
Sri Pārsvanātha said: “Good fortune to you, sir. Do not fear. Rule your kingdom. Do not do such a thing again.” The Teacher of the World rewarded him, who agreed to this, by the gift of much favor. For such is the custom of the great. At once the siege of Kuśasthala was raised and Puruşottama left, after obtaining permission from Pārsvanātha. He related the story to King Prasenajit and joy became the sole umbrella in the city at that time.
Prasenajit reflected, pleased: “I am fortunate in every way and my daughter Prabhāvati is fortunate in every way. The wish-Prince Pārsvanātha, worshipped by gods and asuras, will purify my city-has not taken place. Taking this same Prabhāvati as a present, I shall go to Prince Pārsvanātha, a benefactor.” After these reflections, Prasenajit, delighted, went with a delighted retinue to Pārsvanātha, taking Prabhāvati.
With folded hands he bowed to Pārśva Svāmin and said: . “By good fortune, your arrival, master, was like rain without clouds. Yavana, though an enemy, was a benefactor to me in the quarrel because of which you, the lord of three worlds, did me a favor. As you did me a favor from compassion by coming here, likewise do me a favor by marrying Prabhāvati. She, seeking what is hard to obtain, is infatuated with you from a distance. Show compassion for her. You are compassionate by nature.”
Prabhāvati thought: “ The prince, formerly heard about from Kinnaris is now seen. The eye agrees with the ear. Courteous in speech, compassionate, he is heard and seen.

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Now he is well importuned by my father for my sake. Yet I am frightened now from lack of confidence in my good fortune, filled with anxiety whether or not he will approve my father's proposal."
While she was thinking this, Prince Pārśva, his voice deep as thunder, said to Prasenajit who was waiting: " By the father's command we have come to protect you, Prasenajit, but not to marry this daughter of yours. So do not insist on this uselessly, Lord of Kuśasthala. Having executed the father's command, we are going to the father's presence.'
Hearing that, Prabhāvati, very depressed, thought: "Such a speech from him is like a fall of fire from the moon. He was compassionate to every one, but cruel to me. How will you exist, alas! unfortunate Prabhāvati? Family deities always worshipped, now show my father some device at once. For his devices are destroyed now."
Prasenajit thought: "He himself is free from all desire, but he will do what I wish at Aśvasena's insistence. I shall go with him under pretext of wishing to see Aśvasena. I shall importune Aśvasena to accomplish that wish." Having caused friendship to be made with him so reflecting, Pārsvanatha honored and dismissed King Yavana. Prasenajit, being dismissed, said to Pārśvanātha, "I shall go, wishing to bow to honored Aśvasena, lord." Taking Prabhāvati, he went with Śrī Pārśva, who had said, "Very well," to the city Vārāṇasī.
Pleasing Aśvasena by the protection of those who had come for protection, Pārśvanātha approached and made him rejoice by the sight of himself. When Pārśva had gone to his own house, Prasenajit approached and went before him, accompanied by Prabhāvati. Aśvasena rose to greet him, raised him falling at his feet, embraced him with both arms, and said, perplexed:
"I hope your rescue took place. I hope that things are well with you, king. I wonder what the reason is that you have come here yourself."
Prasenajit said:" Always I, of whom you, a sun in splendor,

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are the ruler, have protection and prosperity. But the request for something hard to obtain alone troubles me now. It will be accomplished by your favor, elephant of kings. Take my daughter, Prabhavati, for Prince Pārśvanatha from regard for me, king. Do not do otherwise."
Aśvasena said: "Our Prince Pārśva has always been disgusted with worldly existence. I do not know what he will do. That desire of ours, too, is always in our heart: When will our son's marriage-festival with a suitable bride take place?' Now from affection for you we shall make Pārśvanatha marry, even by force, though he has been unwilling from childhood." With these words, the king went with him to Pārśva and said, "Marry Prasenajit's daughter." Sri Pärśva said: "Father, possession of wives, et cetera is a life-saver of the tree of worldly existence even when it is almost destroyed. How can I marry his daughter for undertaking worldly existence? I intend to cross the ocean of worldly existence, completely free of possessions."
Aśvasena said: "Fulfill our wish characterized by marriage with King Prasenajit's daughter. The ocean of existence must certainly be crossed by you who have such an intention. You should act for your own advantage at the right time, after marrying and having a son." Pārśva was not able to transgress his father's command and he married Prabhavati to destroy pleasure-karma. At the people's insistence, the Lord passed the days, sporting with her in gardens, pleasure-peaks,
et cetera.
One day Pārśva, occupying the terrace on the top of the palace, began to watch the city Vārāṇasī from curiosity. The Lord saw men and women of the city going outside in haste, carrying baskets of flowers as offerings. Pārśva asked his attendants, "What great festival is there today that the people, wearing many ornaments, are seen going in haste?" Some one explained: "Today there is no great festival, but another reason is present, Majesty. Today an ascetic, named Kaṭha, has come here outside the city. He is observing the penance

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CHAPTER THREE of five fires, 339 et cetera. The people of the town go to worship him." Pārsvanātha went with his retinue to see the show; and saw Kațha engaged in the penance of the five fires. The Lord, who had three kinds of knowledge, saw a great serpent being burned inside a piece of wood which had been thrown into a firepit. When he saw that, the Blessed One, an ocean of compassion, said: “ Alas for wrong knowledge! Since even in penance there is wrong knowledge, not compassion. What sort of river is it without water; what sort of night without a moon; what sort of a rainy season without a cloud; what sort of dharma is it without compassion? How is there dharma of a creature, like an animal, pitiless, not having a trace of the principle of dharma, allowing bodily torments?”.
Hearing that, Katha said: “ Rājputs know horses, elephants, et cetera certainly; but we munis know dharma." Then the Master ordered his servants: “ Pull that piece of wood out of the firepit. Split it open carefully that he may be convinced.” They pulled out the wood, split it carefully, and a very large serpent came out hastily. For the serpent burned somewhat in it the Blessed One had namaskāras recited by men and the renunciation of everything made instantly. The serpent, absorbed in meditation, pure-minded, accepted that, watched by the Blessed One with eyes moist from compassion. By the power of the namaskāras and the sight of the Master, he became after death a Nāga-king, named Dharaña. “Oh, the knowledge of the prince! Oh, such discernment!” Being so praised by the people, the Master went to his house.
After seeing and hearing that, Katha practiced penance especially-foolish or pernicious. Whence is there knowledge of persons with wrong belief? After he died, Katha became an Asura, named Meghamälin, in the Meghakumāras in the Bhuvanavāsins.340
339 216. One in each direction and the sun overhead.
340 230. See II, p. 106. Meghakumāras = Stanitas; Bhuvanavāsins - Bhavanapatis.

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His initiation (231-246)
Now Pārsva, the Blessed One, knew that the fruit of his own pleasure-karma had been consumed and set his mind on mendicancy. As if knowing his intentions, the Lokāntika gods came at that time and announced to Pārsva, “Lord, found a congregation.” Then the Master began to give gifts for a year with money furnished by the Jțmbhakas instructed by Vaiśravaņa. The initiation-ceremony of Pārsva, the Supreme Lord, was held by the Vāsavas, Sakra and others, and by the kings, Aśvasena and others. He got into a litter, Viśālā by name, carried by gods and mortals and went to the garden Āśramapada. The Blessed One, son of Aśvasena entered the garden whose surface was darkened by the dense masses of marjoram; which was making an invocation to Love, as it were, by the bees of the jasmines; with swarms of bees kissing the multitude of mucukundas; 341 fragrant from the pollen of the lavali 342 floating in the air; with singing gardeners seated on the edge of sugar-cane fields.
The Lord Pārśva, wearing (deva-)dūşya given by Vāsava, got out of the palanquin, and laid aside ornaments, et cetera, 343 thirty years old. On the forenoon on the thirteenth of the dark half of Pausa, the moon being in Rādhā, observing a three-day fast, the Master became a mendicant with three hundred kings. At that time the Lord's knowledge called “mind-reading " arose. For it arises at the initiation of all the Arhats.
341 237. Pterospermum suberifolium. It has fragrant white flowers.
342 237. The lavali is one of Hemacandra's favorites in the botanical world, but it is difficult to identify. MW calls it Averrhoa Acida and Dutt calls it Phyllanthus longifolius, which is the same (Roxb.). This is a tree and Hem.'s lavalī is a creeper. Artabotrys suaveolens or odoratissima has been suggested, but their flowering seasons do not agree with lavali's. See I, pp. 156. 223; III, pp. 72.96.138.233.
343 239. In this instance the pulling out of his hair is not described. Pārsva., p. 115, n. 4, says that Párśvanātha was the first Jain to practice this austerity, but that is an error. Rşabha and all the Arhats did so, as is said above in this same note, 50 N

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CHAPTER THREE On the next day the Lord broke his fast in a hamlet, Kopakața, with a milk-pudding in the house of the householder Dhanya. The gods made there the five things, rain of treasure, et cetera.344 But Dhanya made a footstool on the ground of the Master's feet.345 Unhindered like the wind, the Lord wandered in villages, mines, cities, et cetera, an ordinary ascetic, his gaze fixed six feet ahead. One day in his wandering the Master came to a hermitage near a town and the sun set. The Teacher of the World stood in pratimā under a banyan tree near a well, motionless as its foot.
Attacks by Meghamālin (247–295)
Now the Meghakumāra, the Asura Meghamālin, knew by clairvoyance his own crime in a former birth. Recalling his hostility to Pārśva in each birth, the Asura blazed inside with anger like an ocean with submarine fire. Meghamālin, the basest of gods, blind from anger, approached to attack Pārsvanātha, like an elephant to split a mountain.
The god created tigers, their mouths terrifying from saw-like teeth, with claws the shape of hooks, tawny-eyed. They beat the top of the ground with their tails again and again and gave loud roars resembling the words of a charm of Death. The Blessed One was not shaken by them, his eyes motionless in meditation; they went away somewhere as if from fear of the fire of his meditation.
Elephants, created by him, attacked, trumpeting, dripping with mada, their trunks lifted, lofty like living mountains. The Master was not disturbed by them terrifying even to the terrifying. They fled quickly and went somewhere, as if ashamed. Bears, filling the heavens with their growls, devoid of pity; many panthers, cruel, like an army of Yama; scorpions, splitting rocks even with the tip of the sting; serpents, burning trees by their glance, were created there by him with the
344 243. See I, p. 180 f. 345 243. I.e., he made a platform where Pārsva had stood. Cf. I, p. 183.

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intention of attacking the Lord. The Lord did not stir from meditation on their account, like the ocean from its boundary.
Then he created vampires holding knives, like clouds with lightning, with projecting teeth, giving loud cries of "Kila! kila!" With pendent tongue and linga like trees with hanging serpents, with long legs and feet, just as if mounted on palmtrees, discharging long flames from the mouth, like a stomach-fire, they attacked the Lord on all sides, like dogs an elephant. The Lord was not shaken by them, absorbed in the pool of nectar of meditation. They too fled somewhere, like owls at dawn.
Then exceedingly angered, the Asura Meghamalin himself created clouds in the sky like the night at the end of the world. Lightning flashed in the sky, terrifying like a tongue of Death; thunder, splitting open the universe, as it were, spread over the skies. A terrible darkness took place, taking away the function of the eye. Heaven and earth became one as if sewed together. With the evil intention, "I will destroy this former enemy," Meghamalin began to rain like a cloud at the end of the world. He beat the earth with streams of water like pestles, or like arrows, as if digging it up with spades. The sleeping birds flew up and flew down from the trees; boars and buffaloes, et cetera moved here and there. Creatures were dragged away by the streams of water terrifying from speed; even big trees were rooted up from the roots.
In a moment the water reached Pārśva Svāmin's ankles; in a moment his knees, in a moment his hips, in a moment his neck at that time. In that wide-spread water, the Lord had the beautiful appearance of the great lotus, the home of Lakṣmi, in the lake Padma. The Master was motionless in the water, like a jeweled pillar, and, his eyes fixed on the end of his nose, did not move at all from his meditation.
When the water reached the tip of Sri Pārśva Svāmin's nose, then the throne of Dharaṇa, the Indra of the Uragas (Nāgas) shook. He knew by clairvoyance, "Oh! Katha,

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CHAPTER THREE practicing foolish penance, attacks my lord, considering him an enemy." Then the Nāga-king went with his wives to the Teacher of the World with speed, as if competing with the mind. Dharaṇa bowed to the Master and placed beneath his feet a tall lotus with erect stalk, resembling the seat of an omniscient. The serpent-king covered the Lord's back, sides, and breast with his own coils and made an umbrella with seven hoods over his head. The Blessed One, standing comfortably on the lotus with a stalk the length of the water, absorbed in meditation, looked like a rājahansa.
Dharaṇendra's wives, their minds penetrated by devotion, sang, danced, et cetera before Pārśva Svāmin. The loud sound of flutes and lutes, the intense sound of the drums spread there, imitating hand-clappings many-fold. A dance was displayed with various beautiful dance-steps, splendid with dramatic actions 346 of the hands, et cetera, with various angahāras and karaņas. Absorbed in meditation, the Lord remained indifferent to both the Nāga-lord Dharana and the Asura Meghamālin. This being so, when he saw Meghamālin raining angrily, the Nāga-king, angered, said to him with contempt:
“O villain, what is this undertaking for your own disadvantage, evil-minded wretch. I am the servant of the Compassionate. Henceforth, I will not tolerate it. What crime against you was committed by the Lord, when he showed the snake being burned inside the log, if you were prevented from sin at that time? Good advice then led to your hostility, villain, like rain-water on saline soil. You are an enemy for no reason to the Lord here who is a brother (to everyone) for no reason. Villain, if you have injured him in this way, you will die today.”
After hearing that speech, Meghamālin looked down and saw Pārśva standing so, attended by the Nāga-Indra. Terrified, he thought: “My power, great as it is, is useless against him, like that of the Payomucs (Meghamukhas), partisans
346 280. For abhinaya, see I, n. 235.

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INITIATION, AND OMNISCIENCE OF ŚRI PĂRŚVA 391 of the Mlecchas, against the cakrin.347 He, an ocean of compassion, able to grind mountains with his fist, does not reduce me to ashes. Nevertheless, I am afraid of Indra Dharaṇa. I can not remain in the three worlds because of the crime against him, the lord of the three worlds. Where shall I go for a refuge, if this lord is a refuge?”
Thus reflecting, he destroyed at once the expanse of water; terrified, he went to the Master himself, bowed, and said: “If there is no anger on your part, Lord, toward me committing a crime, I am delighted; nevertheless, I am terrified by my own act. After doing such a wicked act, shameless, I ask you: Save me, save me, miserable, afraid of falling, Lord of the World.” With these words, the god Meghamālin asked forgiveness of the Lord of the World, bowed to him, and remorsefully went to his own home. Knowing that the Lord was free from attacks, after hymning him and bowing to him, the Naga-king went to his own house. The dawn appeared.
His omniscience (296-310) The Lord of the World went from that place to the city Vārāṇasi and stood at the foot of a dhātaki in the garden Āśramapada. At that time when eighty-four days had passed since the day of the Master's initiation, his destructive karmas broke. In the forenoon on the fourth of the dark half of Caitra, the moon being in Viśākhā, Śri Pārsva's omniscience arose. The gods, Sakra, et cetera knew it by the shaking of their thrones and made Sri Pārśva Svāmin's samavasaraņa at once.
Attended by the gods shouting“ Hail! Hail!, the Lord entered the samavasaraņa by the east door. The Master circumambulated the great caitya-tree, twenty-seven bows tall, like the sun the peak of Meru. Saying, “ Homage to the congregation,” Lord Pārsva sat down on the principal jeweled lion-throne, facing the east. At once by his power the Vyantara-gods created images of the Master in the other three
347 288. See I, p. 242 ff.

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CHAPTER THREE directions. Gods, goddesses, men, women, sādhus, sādhvis bowed to the Master and remained in their usual places.
Then a gardener saw the Lord's splendor, went to King Aśvasena, bowed, and said: “By good-fortune you are prosperous today, master. Now Pārśva Svāmin's omniscience, which destroys the ignorance of the world, has arisen. Endowed with miraculous powers, 348 attended by Sakra, et cetera, the Lord of the World is seated now in a divine samavasarana.” Then the king gave him a suitable gift and he told Queen Vāmā with haste made by the desire to see him. Asvasena went with Queen Vāmā and his retinue to the samavasaraņa, a boat for the ocean of existence. After circumambulating the Lord and bowing to him, the king sat down behind Sakra, his mind filled with joy. After bowing to the Master again, his folded hands placed on his head, King Aśvasena and Sakra began a hymn of praise.
Stuti (311-319) “ Glory to your spotless omniscience, giving light to all present, past, and future living creatures everywhere. You alone are the boat for creatures to cross the boundless ocean of existence. You alone are the pilot. This day is the king of all days, Lord of Three Worlds, on which the great festival of the sight of your feet took place for us. The darkness of ignorance, thief of the eye of men's discernment, does not go away without the juice of the herb of your teaching. Now your congregation in worldly existence, ah! becomes an enterprise for helping creatures cross (existence), like a new ford at a river. Homage to you, having the four infinities of Siddhas, 349 possessing all the supernatural powers, submerged in indifference, alone gracious. There is compassion on your part toward Meghamālin, evil-minded, who committed serious injuries in each birth. In what instance is there not compassion
348 307. “Caitya-tree should be inserted after four-fold face and body,' in I, n. 11.
349 317. Infinite perception, knowledge, power, and bliss.

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INITIATION, AND OMNISCIENCE OF ŚRI PĀRŚVA 399 on your part? Wherever I stay, wherever I go, may the protection of your lotus-feet not leave my heart.”
After this hymn of praise, the Indra of Saudharma and Aśvasena stopped speaking and Sri Pārsvanātha, the Blessed, delivered a sermon.
Sermon (321-354) “In this great forest of worldly existence, the sphere of old age, disease, and death, there is no other protector but dharma. Therefore it alone must be served. It is two-fold with complete and partial self-control. The first belongs to ascetics and is ten-fold: self-control, et cetera.350 The second belongs to house-holders and is considered twelve-fold; 351 the five lesser vows, the three meritorious vows, and the four disciplinary vows. The vows with transgressions do not lead to virtue. Then transgressions-five to each vow-must be avoided. 352 Binding from anger, cutting the skin, loading with excessive burdens, beating, limitation of food, et cetera are known (as transgressions) in non-injury. Teaching of wrong belief, a false accusation suddenly,353 telling of secrets, betrayal of confidential deliberation, and false writing are transgressions in truthfulness. Abetment in theft, receiving stolen goods, crossing an enemy's realm, counterfeiting, falsification of measures are (transgressions) joined to non-theft.
Going to a woman who has been taken for a short time, 354 going to one who has not been taken,355 another marriage, excessive persistence in love, and love-sport are prescribed (as transgressions) in chastity. Exceeding the amount
350 322. For a full exposition of yatidharma see I, n. 38 and II, p. 274 f. 351 323. For the 12 lay vows in detail see I, p. 207 f.
352 325. This sermon follows closely the Yog. 3.90 (p. 189) ff. I have followed the commentary, but not all its alternative interpretations and details.
353 326. Without thinking.
354 328. Itvarāttā, a courtesan. The Yog, offers several explanations for the meaing, but the PH cites itvara only as small,'' for a short time.'
355 328. A courtesan who has not been taken of her own free will, or respectable widow or maiden.

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CHAPTER THREE of money and grain, of base metal, of cattle, et cetera, of fields and possessions, of wrought and unwrought gold (are transgressions) in non-possession for one who has taken the vow it is not fitting (to act) in five ways-in regard to acquisition, existence, offspring, joining, and gifts.356
Forgetfulness, exceeding (distance in the) upper, lower, and horizontal directions, increasing the ground: these five are prescribed (as transgressions) in the vow of limitation of direction.
Food with life, food joined with something that has life, food mixed with something that has life, fermented liquids, slowly ripening food: these belong to the standard of things of single and repeated enjoyment. These must be avoided in regard to food. In regard to work, cruel work must be avoided. In this vow one should avoid the fifteen sins—the undertaking of (sinful) work.
Livelihood from charcoal, a forest, carts, wages, splitting; trading in tusks, lac, rasa, hair, and poison; pressing in a machine, marking domestic animals, keeping worthless creatures, 357 burning a forest, drying up a pond: one should avoid these fifteen. Livelihood from charcoal consists in making charcoal, in making frying-pans, in making pitchers of iron, or gold, working in copper, et cetera, in baking bricks. The selling of leaves, flowers, and fruit of plants cut in two or not;
356 330. This śloka is quite unintelligible as it stands, but is explained elaborately in the com. (p. 195 ff.) to Yog. 3.96. A transgression of bandhana, 'acquisition,' would be, e.g., waiting until after the term of his vow to acquire something; or keeping it in storage to use later. A transgression of bhava, 'existence,' would be, e.g., to make two piles of base metal into one, thus keeping within the limit. In regard to offspring (garbha), it would be a trasgression to have pregnant cattle, so the number would exceed the permitted one. In joining (yojana) he might erase the boundary, so two farms would count as one. In regard to gifts, (dāna), he might receive a gift which would cause his limit to be exceeded, in which case he might give it to some one else on condition that he would return it-which would, of course, be a transgression.
357 335. Asati is collective.

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INITIATION, AND OMNISCIENCE OF ŚRI PĀRŚVA 401 living from splitting and grinding of grain: they are livelihood for forests. The sale of carts, the making of their parts, and also driving them: that is known as livelihood from carts. A living from driving the loads of oxen, buffaloes, camels, donkeys, mules, and horses of carts—that is livelihood from wages. Living from work of digging ponds, wells, et cetera and crushing rock, combined with injury to the earth--that is livelihood from splitting. The taking of tusks, hair, nails, bones, skin, and down from their place of origin in a movable creature for the sake of trading--that is livelihood from trading in tusks. The sale of lac, red arsenic, indigo, dhātaki,358 borax, et cetera ----that is called trading in lac, the abode of evil. The sale of fresh butter, lard, honey, wine, et cetera; the sale of two-footed and four-footed creatures—that is trading in rasa and hair. The sale of objects destructive of life, such as poison, weapons, plows, machines, iron, sulpheret of arsenic--that is called trading in poison. The pressing of seasame, sugar-cane, mustard seed, castor beans in water-machines, et cetera and the making of oil from their leaves are known as pressing by machine. Piercing the nose, branding, cutting the testicles, overloading, 359 cutting the ears and tail—that is called marking. The keeping of a maina, parrot, cat, dog, cock, peafowl, and of a slave-girl for the sake of money—they know as keeping of worthless creatures. A forest-fire could be of two kinds: from a calamity or from the idea of acquiring merit.360 Drying up of ponds is the flooding of water from ponds, rivers, lakes, et cetera.
Superintendence of combined things,361 excess of repeated
358 342. The Grislea tomentosa, because its bark and flowers are used in making wine.
359 346. A surmise, but it must be something of the sort. The Com. says: prsthagälanam karabhānām.
360 348. E.g., burning the old grass would be a good thing-an idea still prevalent.
361 349. I.e., two objects, either of which is harmless, but injurious when combined, e.g., bow and arrow. 51 N

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CHAPTER THREE pleasure, garrulity, bad gestures, 362 love are connected with purposeless injury.
The evil activity of body, voice, and speech, want of zeal, not keeping (sāmāyika) in mind are prescribed (as transgressions) in the sāmāyika-vow.
Employment of a servant, 363 having something brought (from outside), throwing out of matter, 364 consequences of sound and form 365 (are transgressions) of the vow of time and place.
Not having inspected and cleaned (the bare ground for) excretions, things accepted, and covers, want of zeal, no earnest thought (are transgressions) of the pausadha-vow.366
Throwing something into something with life, covering with something with life,367 transgression of time, 368 anger,369 pretext of some one else 370 are prescribed in the fourth disciplinary vow. Cherishing the vows devoid of these transgressions, even a layman, pure-minded, is freed from the bondage of existence."
After hearing the Lord's sermon, many became mendicants; many became laymen. Certainly the speech of the Arhat is not fruitless.
Aśvasena, enlightened, gave his kingdom to his son,
362 349. Gestures to produce love. 363 351. To do something not permitted for him to do himself. 364 351, E.g., bricks, wood, etc. for other people to use.
365 351. While staying in the prescribed space, he summons others by a cough, etc. and lets them see him.
366 352. When the layman lives like a sādhu.
367 353. He throws something that should be given into something with life, or covers it with something with life, so the sādhus will not accept it.
368 353. He sets a time after the usual time for sādhus to take alms, or he eats before that time.
369 353. He is angry at being asked for something and does not give it, even if he has it; or, he gives something from jealousy because some one else has given so much. In that case, he acquires no merit.
370 353. He pretends that something belongs to some one else, so he can not give it.

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Hastisena, then and there, and became a mendicant, nobleminded. Queen Vāmā and Prabhavati became afraid of worldly existence because of the Lord's sermon and adopted mendicancy which results in emancipation.
The Lord had ten gaṇadharas, Aryadatta and others. The Master taught them the three steps: permanence, origination, and perishing. From the three steps they all composed the twelve angas. To the intelligent teaching is like a drop of oil in water. The Lord delivered his sermon in the full first watch. In the second watch Aryadatta delivered a sermon. Then Sakra and the others bowed to the Supreme Lord and they all went to their respective places, recalling the Master's sermon. Sāsanadevatās (362-365)
Originating in that congregation, the Yakṣa Pārśva, with a tortoise for a vehicle, dark, elephant-faced, splendid with an umbrella of serpent-hoods, four-armed, holding an ichneumon and a serpent in his left hands, a citron and a serpent in his right hands, became the Lord's messenger-deity.
Likewise the goddess Padmavati, with a kurkuta-serpent for a vehicle, gold colored, carrying a lotus and a noose in her right hands, a fruit and a goad in her left hands, became the second messenger-deity of Lord Sri Pārśva. The Lord, his vicinity unceasingly presided over by the messenger-deities, wandered over the earth, attended by reverent gods and others.

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CHAPTER IV THE WANDERING AND EMANCIPATION OF
PĀRŚVANATHA
Then the Teacher of the World, wandering for the benefit of all the world, went one day to the country Pundra, which was like a tilaka of the earth.
Story of Sāgaradatta (2-49)
Now there was at that time in the city Tāmalipti in the eastern territory a merchant's son, Sāgaradatta, knowing the arts, young, intelligent. He was always averse to women from the memory of former births which had taken place and he did not wish to marry any woman, even though beautiful. For he, a Brāhman in a former birth, had been abandoned, unconscious, somewhere else by his wife who had given him poison, because she was in love with another man. He had been restored to life by a herd-girl and he became a mendicant. He died and became the merchant's son, with memory of his former birth, averse to women. The herd-girl, devoted to worldly matters, died in course of time and became the beautiful daughter of a merchant in the same city.
She, won with dignity, was chosen for Sāgaradatta by his brothers together with the idea, “ His eyes should take pleasure in her.” Yet his mind did not relax even on her. For he considered women to be messengers of Yama, because of his experience in his former birth. The merchant's daughter thought: “ There is some memory of a former birth. He has been mistreated by some courtesan in a former birth.”
After reflecting thus in her mind, at the right time she herself wrote a śloka on a leaf and sent it. He read: “It is not fitting for a man, who has been burned by a milk-pudding, to abandon curds. Are small creatures that originate in a little

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water present in milk?" After considering carefully the meaning, he wrote and sent a sloka. She read: A woman takes delight in an undeserving person; a river flows to low ground; the cloud rains on the mountain; Laksmi resorts to a man devoid of merit." After considering the meaning, in order to enlighten him, she again wrote and sent a sloka. He read: Where is the fault of the writer? Why the abandonment of her by one so great? Surely the sun does not abandon the devoted twilight." Pleased by such words, Sagaradatta married her and, delighted, enjoyed pleasures daily.
cc
Then one day Sagaradatta's father-in-law went with his sons to the town, Pāṭalapatha, to trade. Sheth Sāgaradatta also began to do business and sometimes went to another coast with a very large ship. Seven times his ship was wrecked in the ocean and, when he returned, he was laughed at by the people, "He is without merit." His money lost, he did not abandon effort.
One day in his roaming he saw a boy drawing water from a little well. Seven times the water did not come, but it came the eighth time. After seeing that, he thought, "Men's efforts are fruitful. Even Fate fears those, for whom it has made obstacles, whose energy is unhindered by obstacles and who do not abandon an undertaking, and it (Fate) is broken."
With this thought, he tied an omen-knot,371 set out for Sinhala by boat, and arrived at Ratnadvipa because of the wind. There he sold his merchandise, bought collections of jewels; filled the boat with them and started to his own city. The sailors, coveting the jewels, threw him in the ocean at night. By chance he reached a plank from a boat wrecked before and he swam out. He reached Paṭalapatha on the coast, where his father-in-law saw him and took him to his house.
After bathing, eating, and resting, Sagara told the affair of the sailors from the beginning and his father-in-law said: You stay here. The sailors will not go to Tamalipti from fear
66
371 23. Sakunagranthi. See Appendix II.

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ÓHAPTER FOUR of your relatives, but, stupid, will come here." Sāgara agreed and his father-in-law told the story to the king. For that is the rule of the far-seeing.
One day the ship came to that shore and was recognized by the king's agents from signs described by Sāgara. The king's men asked all the wretched sailors: 372 “ Who is the owner of the cargo? What is the cargo?' And how much is here?” They, terrified and answering one way and another, were obseryed and the agents quickly summoned Sāgaradatta. When they saw Sāgara, terrified, they bowed and said: “At that time we, candālas in acts, did a wicked thing, lord. Yet you were saved by your merit, but we have been brought to the edge of capital punishment on your account. Do what is fitting to be done by the master.” 373 Compassionate Sāgara had them released by the king's men, gave them some food for the journey, and dismissed them, pure in mind. He, noble-minded, was highly honored by the king, saying, “He has merit," and he acquired much money from the merchandise on the boat.
He gave gifts and, seeking dharma, asked the teachers of dharma: 374 " I wish to make the god of gods in jewels. Say who he is.” There was no agreement among them who had no trace of the truth about god. Then a learned man said: “Do not ask stupid men like me. After practicing penance, and investing a jewel with divinity,375 concentrate your thoughts. The gods will tell you who is the supreme god."
Sāgara did so and at the end of a three-day fast, a deity showed him a purifying statue of a Tirthakara. The deity said to him, “Sir, this is the Supreme God, whose true nature the munis--no others---know.” With these words, the deity
372 31. Pejorative -ka? MW quotes karņadhara, sailor,' karnadharaka, 'helmsman.' But as there were several persons concerned here, they must have been the sailors.
373 34. The instrumental presents a difficulty here. I have found no other MS reading. It seems necessary to supply a verb.
374 37. Not Jainas, of course. Pārsva., p. 169, n. 4 is an error, 375 39. See Pārsva., p. 199,

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........ EMANCIPATION OF PĀRÁVANATHA . 407. went away. Sāgara, delighted, showed the sādhus the golden statue of the Arhat. The sādhus taught him the dharma taught by the Arhats and he became a layman.
One day he asked the sādhus: “ Of which Arhat is this the image? By what procedure must I install it? Now do your Reverences tell me.” The sādhus said: “ Sri Pārsva is now stopped in the district Pundravardhana. Go and ask him.” Sāgara went at once, bowed to Sri Pārśva and asked him about the procedure suitable for the jeweled statue in all respects. The Master explained to him with reference to his own samavasaraņa all the supernatural powers of the Arhats, the worship of the Jinas, and the installation (of the statue). He had it installed in accordance with the procedure prescribed by the Jina, thinking, “ It is the statue of a Tirthakrt.” The next day he became a mendicant in the presence of the Master. Then the Blessed One with his retinue, attended by gods and asuras, endowed with all the supernatural powers, went elsewhere.
Story of Bandhudatta (50–297) Now in the city Nāgapuri, there was a king, Sūratejas, the chief of the glorious, like the Indra of the serpents in the city of the Nāgas. There was a rich man, Dhanapati, friend of the king, and Dhanapati's wife Sundari, fair in conduct. They had a son, Bandhudatta, who had his grandfather's name, well-bred and virtuous, and he reached youth. Mānabhanga, by whom his enemies' minds were broken, was king in the city Kaušāmbi in the country Vatsa. There was a rich man, Jinadatta, devoted to the religion of the Jinas, who had a wife Vasumati and a daughter, Priyadarśanā. She had a friend, the daughter of the Vidyadhara, Angada, named Msgāńkalekhā, devoted to the Jinas' doctrine. The two friends passed the days with worship of the gods, service to the guru, study of dharma, et cetera.
One day it was said by a sādhu, who had come in his wandering, to a second sādhu, in reference to Priyadarśanā,

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CHAPTER FOUR “ After bearing a son, she noble, will become a mendicant." Mțgānkalekhā rejoiced at hearing that, but did not tell anyone.
Dhanapati asked for Candralekhā, the daughter of Vasunanda, a sheth of Nāgapurī, for his son and he gave her. On an auspicious day at an auspicious hour the wedding of Bandhudatta and Candralekhā took place with a great festival. Candralekhā, whose hand had just been marked with the wedding-ribbon in the afternoon, was bitten by a snake at night and died. In the same way six wives of his, just married, died on the same day as the wedding from the maturing of karma.
“ Bandhudatta has a poison-hand.” Then, though asking, he did not obtain another maiden even with much money. He thought, “What is the use of money to me deprived of a wife," and wasted away day by day, like the moon of the dark half. Dhanapati thought, " My son, grieved, will die. I shall put him in business to make him forget his grief.” After this decision, the sheth instructed Bhanudatta,“ Son, go to the Sinhalas or somewhere else to trade.”
At his father's command Bandhudatta took much goods, embarked on a boat, crossed the ocean, and went to the Sinhalas. He pleased the lord of Sinhala with valuable gifts; and he exempted him from customs and dismissed him with favor. After selling his goods there and making the desired profit, he bought goods in exchange and started for his own city. When he, going by sea, had come near his own country, his ship, rocked by a storm, was wrecked. He got hold of a wooden plank by the favor of Fate and reached Ratnadvipa, the ornament of the sea-coast. karena memang bang
After landing and bathing in a tank in a grove of mangoes bearing fruit, he ate the sweet mangoes, an herb for the disease of hunger. Taking fruit along the road in this way, he went to Mt. Ratna, climbed it and saw a jeweled shrine. He entered the shrine of Ariștanemi there, paid homage to the image in it and to the munis living there. He was questioned about news about himself first by the eldest muni; and gradually he told about the death of his wives, the wreck of his ship, et cetera,

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Enlightened by the muni, he accepted the Jinas' religion, showing pleasure at his arrival there which had borne fruit.
"
A Vidyadhara, Citrangada, said to him: "You are my co-religionist because of Jinadharma, fortunately. Shall I give you the magic art going-through-the-air,' or shall I take you to a desired place, or shall I give you a maiden?" Bandhudatta said: 'Whatever magic art you have is surely submissive to me. That place only, where there is sight of such gurus, is desired by me."
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After saying this, he became silent and the Khecara reflected:"He wishes a maiden. Certainly there is approval of what is unopposed. Investigating fully, I shall give him, noble, a virtuous maiden who will not die as soon as married to him." After deciding so, he led Bandhudatta to his own house, honored him especially with suitable bath, food,
et cetera.
Citrangada asked all his Khecaras, "Has any maiden been seen in Bharatavarșa who is worthy of him?' Mrgānkalekhā, the daughter of his brother, Angada, said: "Father, do you not know my friend, Priyadarśanā? She, like the womanjewel in beauty, is my friend in Kauśambi, the daughter of Sheth Jinadatta. Formerly I walked at her side. After bearing a son, she will become a mendicant,' a muni said, with reference to her, and I heard it."
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Citrangada instructed Khecaras, Amitagati and others, to arrange for Priyadarśanā, suitable for Bandhudatta, to be given to him. The Khecaras took Bandhudatta and went to Kauśambi. They camped in a garden outside ornamented with a shrine of Parśva. Bandhudatta entered the shrine with the Khecaras, paid homage to Pārśva and the sadhus and listened to dharma from them. Jinadatta, to whom co-religionists were dear, had gone there and, after inviting them, took Bandhudatta and the Khecaras to his house. After Jinadatta had entertained Bandhudatta and the Khecaras with dignity with baths, seats, et cetera, he asked the reason for their coming.
The Khecaras, thinking, "This is an enterprise of love;
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falsehood is a branch of love,"376 at once made up this story and said: "We have come from Mt. Ratna, having undertaken a tour of the holy places. We went to Mt. Ujjayanta and paid homage to Nemi. We were honored with food, et cetera by Bandhudatta, who belonged there, like a brother because we were co-religionists. Because he was devoted to dharma and was always averse to women, a very strong affection developed between him and us. We came from Ujjayanta here to pay homage to Śri Pārśva and Bandhudatta came also, drawn by affection for us."
410
After hearing this speech of the Khecaras and after seeing Bandhudatta, Jinadatta reflected, 66 He is a suitable husband for my daughter." So reflecting, Jinadatta had him urged by the Khecaras and said to Bandhudatta, " Marry my daughter." Bandhudatta considered, as if portraying unwillingness for that. At that same time, Amitagati announced Citrangada. Citrangada having come with the procession of the bridegroom's friends, Jinadatta married Bandhudatta to his daughter. After giving instructions to Bandhudatta, Citrangada went to his home and Bandhudatta remained there, delighting Priyadarśanā. He had a car-procession of Śrī Pārśva made and, thus devoted to dharma, he remained there for four years.
As time passed, Priyadarśana conceived and saw an elephant entering her lotus-mouth in a dream. One day Bandhudatta told his wife that a desire to go his own home had arisen. She told Jinadatta and Jinadatta loaded him with very great wealth and dismissed him with his wife. "I am
376 92. As the first half of this sloka was not clear to me, I consulted four Indian Sanskritists Each one had a different interpretation, but they agreed that it referred to the tradition that falsehood is permissible in five
cases.
Udvāhakāle ratisamprayoge prāṇātyaye sarvadhanāpāhare| Viprasya carthe hyanṛtam vadeyuḥ pañcānṛtānyāhurapātakāni|| Vasisthadharmasastra, 16.36.
The same idea is expressed in the Mahabharata, 8.69,33 and 69. (Gorakhpur ed.),

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....... EMANCIPATION OF PĀRSVANĀTHA 411 going to Nāgapuri.”. He put the people who had set out with him because of the announcement in front like brothers and going very slowly, a great traveler on the right road, reached the forest Padma, the sole abode of evil
Guarding the caravan, worried, after traversing the forest
three days, he had the caravan stop on the bank of a pool. is the caravan was camped there, in the last watch of the night an attack by the village-chief, Caņdasena, took place. After seizing the property of the caravan and leading away Priyadarśanā, the soldiers turned her over to Candasena. When Candasena had seen her," sad-raced, his compassion aroused, he thought, “Shall I send her to her own home?”
As he was considering, he saw a slave-girl, Cūtalatā near her. “Who is she? Whose daughter? Tell me everything.” The slave-girl said: “She is the daughter of Jinadatta, a merchant of Kausāmbi. Her name is Priyadarśanā.” On hearing that, he fainted at once. When he had regained consciousness, the village-chief said to Priyadarśanā:
“My life was saved in the past by your father. Do not be afraid. Hear from the beginning: I am a noted chief of thieves. One day when I had gone out for stealing, I went to a mountain-village in the country Vatsa at the beginning of night. Surrounded by thieves, drinking wine, I was found there by the guards and was handed over to Mānabhanga by the ones who captured me. He had me beaten. As I was being led out to execution, my release was obtained by your father, compassionate, going to break his fast at the end of pausadha. After giving me clothes and money, your father dismissed me. You are the daughter of (my) benefactor. Therefore, instruct me. What can I do?”
Jinadatta's daughter said, “ Brother, now find Bhanudatta, my husband, who was separated (from me) by the attack.” "I will do so," the village-chief replied and escorted Priyadarśanā to his house with exceeding devotion and considered her like his own divinity. Then Candasena himself went to look for Bandhudatta, after comforting Priyadarśanā with the gift of
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fearlessness.
Now Bandhudatta, separated from his wife, standing in a grove of date trees, unhappy, thought: "Separated from me, she, long-eyed, will not be able to live a day. My wife is probably dead. With what hope can I live in future? Death is a suitable refuge. There is no other course for me. No I shall die, hanging myself from this big saptacchada." With these thoughts he moved forward.
CHAPTER FOUR
When he got near to the saptacchada, he saw a big pool in front of it and in it a rājahansa grieved by separation from his mate. Seeing him miserable like himself, he was very grieved. For the unhappy man knows the mental suffering of the unhappy. While Bandhudatta stood so, in a moment the rajahansa was united closely with the hansi seated in the shade of a lotus-bed. After seeing him united with his wife Bandhudatta thought:
66
Again the union of the living with the wife takes place. I shall go to my own city. Penniless, how shall I go there? Going to Kauśāmbi without my wife is not suitable. After going to Viśālā and taking money from my maternal uncle, giving it to the general of the thieves, I shall obtain the release of my wife. After going with my wife to Nāgapuri, from my own house I shall give the money to my maternal uncle by some means, remembering what was done.
With this plan, going east the next day, he went in great distress to a place named Giristhala. While he rested in a Yakṣa's temple concealed by a tree, near the road, a traveler suffering from fatigue came. Asked by Bandhudatta, "Whence have you come?" the traveler announced clearly, "I am from Viśālā." Is the caravan-leader there, Dhanadatta, all right?" asked by Bandhudatta, the traveler, sad-faced, said:
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66
When Dhanadatta was away on business, his eldest son, sporting with his wife at home, paid no attention to the king as he was passing by. Angered by that offense, the king seized his goods and put his household, sons, wives, et cetera in

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prison. Dhanadatta has come to his sister's son, Bandhudatta, for the sake of a balance of a crore of rupees of a ransom. Traveling (on the way), he was quit by me yesterday."
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Bandhudatta thought: Alas! What has Fate done! The one in whom I had hope, has fallen into an ocean of calamities. Let it be so. Staying right here, I shall see my uncle. After I go to Nāgapuri, I shall get the money for him quickly." So reflecting, he stayed. On the fifth day his uncle came with a caravan, with few companions, very distressed. Dhanadatta sat under a tamāla tree in the garden of the Yakṣa's temple and was seen by Bhanudatta.
In order to test him, Bandhudatta said: "Tell from where you came here and where you are going." Dhanadatta said: "I have come from Viśālā and I am going to the city Nagapuri, good sir." Bandhudatta said: "I too am going to Nāgapuri, but who of your family lives there? Tell." He said, My nephew Bandhudatta is there," and Bandhudatta replied, "Bandhudatta is a friend of mine."
66
413
After ascertaining that he was his uncle, Bandhudatta stayed there without disclosing himself and they ate and slept together. At dawn Bandhu went to the river for bathing and saw that the dust of the ground in a thicket of kadamba was tinged with the color of jewels. He dug up the ground with a sharp horn and came to a copper box filled with jewels and ornaments. After taking the box secretly, going to Dhanadatta, and telling him how it had been obtained, he said politely: "I have obtained all the news from you, a traveler. Accept this box because of your merit, uncle of my friend. After both of us have gone to Viśālā and paid money, we will release our men from the king's imprisonment and then we will go to Nāgapuri."
With these words, Bandhudatta set the box down in front of him and became silent. Dhanadatta said: "Shall we see your friend Bandhudatta because of having the men released, good sir? After that, he is the authority." Bhanudatta bowed and announced who he was. Dhanadatta said, "Oh! how

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CHAPTER FOUR have you reached such an unfortunate state?” When his experiences had been told by Bhanudatta, Dhanadatta said, “Son, first we shall rescue Priyadarśanā from the Bhillas."
Just then the king's armed soldiers came quickly and arrested all the travelers camped there on the suspicion that they were robbers. While Dhanadatta and Bandhudatta were throwing the object into the Yakşa's temple, they were caught by the king's men. “What is this?” questioned by them, they said, “ From fear of you, we hid this object of our own.” The king's soldiers took them with the box and the other travelers before the king's minister.
After examining and releasing the other travelers, the minister questioned the uncle and nephew zealously, “ Where are you from and what is this?” “We have come from Viśālā and now we have started to Lātadeśa, taking this money acquired before.” The minister said, “ If this is your property, in that case tell everything that is in the box with some sign of proof.” Not knowing (what was in the box), terrified, they said, " If the box has been stolen, open it yourself, minister, and let it be examined."
The minister himself opened the box and saw ornaments in it marked with the king's name. Remembering that these objects had been lost for a long time, the minister reflected: “ This has been deposited by these two from objects stolen before. The robbers will be caught through these two being beaten.” With this idea he had the whole caravan seized by his men. He had the two beaten severely by guards like messengers of Yama. Distracted by heavy blows, they said: “We came yesterday with the caravan. If that is not so, we must be killed by you then, after consideration."
A man of the place said in reference to Bandhudatta, “I saw him in this caravan five days ago.” Asked by the minister, “Do you know him?” the caravan-leader said, “ Who, indeed, knows such travelers going in a caravan?” After hearing that, the minister, angered, had the nephew and uncle detained in a prison resembling hell.

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...... EMANCIPATION OF PĀRŚVANĀTHA 415 Now Candasena, after wandering for a long time through the forest Padma without finding Bandhudatta, went home, ashamed. Before Priyadarśanā he promised: “I will bring your husband within six months, or I will enter the fire." After making this promise the village-chief sent spies to Kaušāmbi and Nāgapuri to find Bandhudatta. After some days they returned and said to Caņdasena, “We, roaming about, have not seen Bandhudatta.”
Candasena reflected: “Miserable from separation from his wife, surely he is dead by leaping from a precipice or entering a fire. Four months have passed from the limit of my promise. Now I shall enter the fire. Bandhudatta is hard to find. Or rather, I will stay until Priyadarśanā gives birth. After taking her son to Kaušāmbi, I shall enter the fire.”
While he was reflecting thus, the door-keeper came and said: “By good fortune you prosper today. Priyadarśanā has borne a son.” Delighted, the village-chief gave him a gratuity and said to the goddess of the forest Padma, named Caņdasenā: “If my sister and her son are well for one month, I will give you an offering of ten men.” When twenty-five days had passed safely, he sent men in every direction to bring men for the sacrifice.
Now Bandhudatta and his maternal uncle passed six months in that prison resembling hell. Then a great thief was found by the guards at night-a mendicant with money—and they arrested him and handed him over to the same minister. “Mendicants do not have such money. So he must be a robber.” After this decision, the minister ordered him to be killed. As he was being led out for execution, thinking, “The muni's speech is not false,” he said with remorse: “No one, except me, robbed the city. All the loot is in the mountains, rivers, gardens, et cetera. The goods should be returned to those from whom it was stolen. It is deposited like a treasure. Then kill me.”
The guards told the minister and the minister saw all the goods in the places described, except one box. The minister

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said to the mendicant: "Why this conduct of yours repugnant to (your) belief and appearance? Tell fearlessly, clever man."
Story of the thief (193-225)
"This same act is customary for those devoted to senseobjects, (but) without money in the house. If there is anything unusual, hear: In the city Pundravardhana, I am the son, Nārāyaṇa, of the Brahman Somadeva. I constantly taught the people that heaven was from killing living creatures, et
cetera.
6
One day I saw some sad-faced men arrested on the suspicion that they were thieves. 'All these rogues should be killed,' I said at that time. A muni said, 'Oh! the wicked ignorance!' I bowed and asked the muni,' What ignorance?' and he said: The imputation of non-existent crime, causing great pain to another. These men have fallen into misfortune from the ripening of former karma. Why do you invent a non-existent crime of thievery? Soon you will find the full fruit of acts committed in a former birth. So do not impose a false crime on another.'
w
Asked by me again about the full fruit of former acts, the muni, who had supernatural knowledge, his mind filled with compassion, said:
Former birth of thief (201-214)
In this same Bharatakṣetra in the city Garjana, there was a Brahman, Aṣāḍha by name, and his wife Racchukā. Now in the fifth birth (before this) you were their son, Candradeva, and you were taught the Vedas by your father. Considering yourself learned, you were much honored by King Virasena. Another mendicant, named Yogātman, intelligent, was there. There was a child-widow, Viramati, the daughter of Sheth Vinita, and she went off with a gardener, Sinhala. Yogātman had been worshipped by her and by chance he went somewhere else on the same day without telling

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...... EMANCIPATION OF PĀRŚVANĀTHA 417 any one because of freedom from attachment.
“ Vīramati has gone," was the gossip among all the people. You reflected, “Surely Yogātman has gone with her." “ Viramati has gone somewhere," was the talk in the palace and you said definitely, “She has gone with Yogātman.” The king said, “He has given up association with his wife, et cetera," and you said, “For that very reason he, a heretic, has taken other men's wives.” On hearing that, the people became lax in religion and on account of that sin the other mendicants expelled Yogātman.
Having acquired in this way sharp, firmly bound karma, 377after death you became a goat in the hamlet Kollaka. Having a putrid tongue from the fault of that karma, after death you became a jackal in a great forest of Kollaka. After the jackal had died from cancer of the tongue, you became the son of Madanalată, a courtesan of the king in Sāketa.378
One day you, a young man, intoxicated, were restrained by a prince when you were insulting the king's mother and you insulted him, also, deeply. He cut off your tongue and you, ashamed, fasted and died. Now you became a Brāhman. The rest of your actions you know already.
After hearing that, having disgust with existence which had been produced, I became a mendicant at the feet of Suguru, eager for obedience to a guru. The magic arts of 'goingthrough-the air' and of 'opening-locks' were given to me by the guru as he was dying and I was instructed earnestly: 'These magic arts must not be invoked in any other calamity except the rescue of a righteous person; and no falsehood must be spoken even in jest. If a falsehood is told through carelessness, you should recite the magic arts one thousand and eight times, standing in water up to the navel, holding the arms erect.'
Devoted to sense-objects I have done the reverse. Yesterday I told a falsehood in front of the habitation in the garden.
377 210. Nikācita. See I, p. 402.
378 212. Pārsva., p. 175, has Yogātman dying from mouth-disease, but this is an error. The text, 8.156, agrees with our account, 53 N

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Yesterday some young women, after bathing, came to worship the god in the habitation and asked me the reason for taking the vow. I said carelessly the reason was the separation from á dear wife and I did not make the prayer prescribed by the guru, standing in water. At night in order to steal I entered, like a dog, Sheth Sagara's house whose door happened to be open. As I was leaving after taking the gold, silver, et cetera, I was caught by the police; and the magic art, ' going-throughthe air,' did not manifest itself, though recalled."
The minister asked him again: "Only a box of ornaments has not been found. Were you mistaken about the place? He said: "The box was taken from the place where it was buried by some one who came and learned about it by chance."
418
After hearing that the chief-minister released the ascetic and he remembered the uncle and nephew who had taken the box. He thought: "Surely the box was taken by them in ignorance and they lied because they were terrified. They must be questioned without fear on their part." He summoned them and questioned them unafraid. When they had told everything in detail, they were released by the minister conversant with right conduct.
They stayed two days because of emaciation and left on the third day; and they were caught by Caṇḍasena's men who were looking for men. They were both thrown into the midst of prisoners by Kiratas for the sacrifice to the goddess Caṇḍasena. Taking Priyadarśana with slave-girls and her son, Candasena approached for the worship of Caṇḍasenā. Saying, "Merchants' wives are not able to look at this terrible goddess," he covered Priyadarśana's eyes with a cloth. After taking the boy himself, Candasena by a signal of his eye had Bandhudatta brought, the very first one by chance. The village-chief said to Priyadarśanā, After having your son bow to the goddess and having him give her red sandal, have him worship her."
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He himself, completely pitiless, drew his sword from its

39

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...... EMANCIPATION OF PĂRŚVANATHA 419 scabbard, but miserable Priyadarśanā thought:
“ Alas! this sacrifice with men to the goddess is for my sake. How has this inglorious thing been caused by me! Oh! Oh! I have become a Rākşasi.”
Bandhudatta, knowing that death had come, pure-minded, began to recite namaskāras, virtuous. Hearing his voice, at once Priyadarśanā opened her eyes and saw her husband, She said to Caņdasena, “ Brother, you have been faithful to a promise, since this is Bandhudatta, your sister's husband.” Falling at his feet, Candasena said to Bandhudatta: “ Pardon this crime of ignorance. You are master. Give orders.”
Delighted, Bandhudatta said to Priyadarśanā, “What crime is there of this man who has reunited me with you?” Then giving orders to Caņdasena, Bandhudatta had the men released from prison and said to him, “What is this ? ” and the Bhilla-king told the story ending in the offering for the fulfilment of his wish.
Bandhu said: “Pūjā with living creatures is not fitting. You should worship the goddess with flowers, et cetera. You should avoid injury, other people's money and wives, and falsehood. Be a vessel of contentment.” He agreed, “ Very well," and the goddess, being near, said, “Beginning with today, my worship must be made with white lotuses, et cetera.” Hearing that, many Bhillas became bhadrakas at once.
The son was handed over to Bandhudatta by Priyadarśanā. Bandhudatta handed over his son to Dhanadatta and told his wife, “ He is my maternal uncle.” She veiled herself and bowed from a distance to her father-in-law. He gave a blessing and said, “ A name for the son is fitting today.” Since he had given joy to his relatives by the gift of life, his parents gave him the name Bāndhavānanda.
After conducting Bandhudatta and his uncle to his house, the Kirāta-chief gave them food and then handed over the loot that he had taken. Caņdasena, his hands folded respectfully, brought tiger-skins, chauris, elephant-tusks, pearls, fruit, et cetera to Bandhudatta. Bandhu dismissed the prisoners,

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like brothers, with suitable gifts and, having helped Dhanadatta to accomplish his purpose, sent him to his own home.
Bandhudatta went to the city Nagapuri with the caravan, his son and Priyadarśanā, accompanied by Canḍasena. His brothers, who came delighted, and the king had him mount an elephant and enter the city with much honor. Bestowing gifts, Bandhudatta went to his own house and told his whole story to his brothers at the end of a meal.
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Again he said to all: Everything in this existence is worthless except the doctrine of the Jinas. This is my experience." The people became devoted to the doctrine of the Jinas from Bandhudatta's speech. Bandhudatta entertained Candasena and dismissed him. Bandhudatta lived there in comfort for twelve years. One day in autumn Śrīmat Pārsva stopped in a samavasaraṇa. Bandhudatta went there with Priyadarśana with great magnificence, bowed to Sri Pārśvanātha and listened to a sermon.
Previous birth of Bandhudatta (261-293)
He then asked the Lord: "Because of what acts did six wives die as soon as married and why did my separation and imprisonment take place?" The Master related:
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Here in Bharata on Mt. Vindhya there was a Śabara-lord, named Śikharasena, intent on doing harm, devoted to senseobjects. Priyadarśana was his wife, named Srimati, and you continued playing with her in mountain-thickets at that time. One day a group of sadhus, who had lost the way, came there wandering in the forest and was seen by you with a compassionate mind. You went and asked the sadhus, 'Why do you wander here?' They told you, 'We have lost the way.'
"
Srimati said to you, After feeding them with fruit, et cetera, help these munis cross the Vindhya-forest difficult to cross.' You brought bulbs, et cetera and they said: 'This is not proper. If there is anything devoid of color, odor, et cetera, give us that. Or fruit, et cetera, that was gathered a long time ago, is suitable for us.' On hearing that, you fed

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them with such bulbs, et cetera. You led the sadhus to the road and they taught dharma. After giving you the formula 'homage to the five,' they instructed you as follows:
'On one day in a fortnight you, staying in solitude, with all censurable activity given up, must recall this formula of homage. If some one should threaten you then, do not be angry at him. If you practice dharma in this way, the glory of heaven is not hard to attain.' You said, 'So be it.'
One day a lion approached you as you were doing just so and Srimati was at once afraid of him. Saying, 'Do not be afraid,' you seized a large bow, (but) you were reminded by Śrimati of the self-control advised by the guru. Then you, motionless, and noble Śrīmati were devoured by the lion and you became gods in Saudharma with a life-term of a palya.
After falling, you became the son of King Kurumṛgāńka and Balacandra in Cakrapuri in the West Videhas. Śrimati, falling from heaven, became the daughter of King Subhūṣaṇa, brother-in-law of Kurumṛgänka, and Kurumati. You two, Vasantasena and Sabaramṛgānka by name, gradually attained youth, living in your respective places. She fell in love with you from hearing your virtues; and you with her from the sight of a painting of her figure brought by an esteemed painter. You were married to her by your father, knowing your affection. Your father became an ascetic and you became king. At that time the karma originating in your Bhilla-birth, caused by separating animals, matured. Hear the full truth, noble sir.
In that same province, a powerful king, lord of Jayapura, named Vardhana, angry for no reason, said to you through agents: Send me Vasantasena and accept my command. In that case enjoy your kingdom; if not, fight with me.' Hearing that with anger, mounted on an elephant, you set out with an army for battle, being prevented by the people from seeing unfavorable omens. At that time King Vardhana, being defeated, fled; and a powerful king, named Tapta, fought with you.
You, your army destroyed by him who had defeated you,

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CHAPTER FOUR died and, because you were subject to cruel meditation, you became a hell-inhabitant in the sixth hell. Vasantasenā entered the fire, grieved by the separation, died, and was born at that time in the same hell. You, having risen from hell, became the son in the house of a poor man in Bharata in Puşkaradvīpa and she became a daughter of a caste equal to his. The marriage of the two took place when they were grown and, though the pain of poverty was present, you two sported constantly.
One day you two were at home and saw some sadhvīs. Getting up with devotion, you presented them with food and drink zealously. Questioned, the sadhvis said, “Our head is Bālacandrā and there is shelter in the house of Sheth Vasu.' At the end of the day, you two went there, your minds purified, and were taught dharma completely by the head-nun, Bālacandrā. You both adopted lay-dharma at her feet and, after death, became gods with a life of nine sāgaras in Brahmaloka. After falling, you became these two (you are now). You made severe separation of animals in your Bhillabirth and she approved it. By the maturing of that (karma) you experienced the death of your wives, separation, and the pains of capture, imprisonment, et cetera. For the maturing of karma is painful.”
Bandhudatta bowed again and said to the Blessed One: “In future where shall we go and how long will our existence be?” The Master replied: “ After death, you will go to Sahasrāra. Falling, you will be a cakrin in East Videha and she will be your chief-queen. After enjoying the pleasures of the senses for a long time and after becoming mendicants, both will go to emancipation.” Hearing that, Bandhudatta and Privadarśanā took the vow at that very time under the M: Śrī Pārsva.
One day a king, a lord of nine treasures,379 went to pay homage to Pārśva who had stopped in a samavasaraņa near
379 298. For the nine treasures, see I, pp. 252 f.

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...... EMANCIPATION OF PĀRŚVANĀTHA 423 his city. “By what acts in a former birth did I attain this magnificence?” So questioned by him, the Blessed One, Lord Pārsva said:
“In a former birth you were a gardener, Asoka by name, in a village, Hellūra, in the country Mahārāșțra. One day after selling flowers, you started home. Half-way on the road, you entered a layman's house where the statue of an Arhat was set up. Seeing the Arhat's statue there, looking for flowers, you put your hand in the basket and found there nine flowers. You put them on the Arhat and acquired great merit.
One day you presented a priyangu-blossom to the king. You were installed by the king as the head of the guild and, when you died, you became lord of nine lacs of drammas 380 in Elapura. After death you became lord of nine crores of money 381 in the same place. When you died, you became lord of nine lacs of gold in the city Svarṇapatha. After death you became lord of nine crores of gold in the same place. After death you became master of nine lacs of jewels in Ratnapura. In course of time you died and became master of fully nine crores of jewels in the same city, Ratnapura. You died and became a king, the son of King Vallabha in Vātikā, lord of nine lacs of villages. Then you died and became such a king-lord of nine treasures. From this birth you will go to the Anuttara-palace.”
After hearing the Master's account, the king, very devout, became a mendicant at that time.
The Congregation (311-315) As the Lord wandered, his retinue from the day of
380 304. Dramma, according to PH, equals a gold mohar, which was probably about 15 rupees in Hemacandra's time. But he is supposed to be richer in each birth and, if he starts with a gold coin, what would his nine lacs of gold' be? I think probably dramma here should be taken as about a rupee.
381 305. I strongly suspect that the 'dravya’ of the edition should be read 'dramma.'

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424
CHAPTER FOUR omniscience consisted of sixteen thousand sșis (sādhus), thirtyeight thousand noble sadhvis, three hundred and fifty who knew the fourteen pūrvas, fourteen hundred who had clairvoyant knowledge, seven hundred and fifty who had mind-reading knowledge, one thousand omniscients, eleven hundred who had the art of transformation, six hundred noble disputants, one lac and sixty-four thousand laymen, and three lacs and seventyseven thousand laywomen.
His emancipation (316–321) Knowing that his emancipation was near, the Lord went to Mt. Sammeta, accompanied by thirty-three munis, and fasted for a month. The Teacher of the World, together with the thirty-three munis, attained the place from which there is no return on the eighth of the white half of Srāvaņa, (the moon being) in Viśākhā.
Thirty years as householder, seventy in keeping the vowsso the age of Śrī Pārśva Svāmin was one hundred years. The emancipation of the Supreme Lord, Sri Pārsvanātha, took place eighty-three thousand, seven hundred and fifty years from the day of Sri Nemi's emancipation. The lords of gods, Sakra and the others, came to Mt. Sammeta’s peak, accompanied by the gods. Subject to an excess of grief, they celebrated splendidly the emancipation-festival of the Supreme Lord, Pārsva.
The ones who, believing, bring the biography of Pārsvanātha, purifying the three worlds, within the range of hearing—from them misfortunes go away; and they would be remarkably prosperous, and they go to the final abode, What else?

Page #456

APPENDIX I
ADDITIONAL NOTES p. 138 ( 8.3: 916 ). I have debated long about the meaning of
āsana in this connection, whether withers' or 'howdah.' Neither seems to fit perfectly. First I favored withers.' But “he shock his withers” seems an abnormal phrase. So in the proof I changed to 'howdah.' In a parallel passage in the Kathākośa, p. 220, Tawney has ‘howdah.' The original of Tawney's Kathākośa (ed. by J. Šāstrī, Lahore, 1942) does not help. It is as ambiguous as Hemacandra. But that is not entirely satisfactory, either. In either case, the repetition of 'āsana,' seems unnecessary. Also, an elephant tied to a post would not normally have a howdah. I suspect strongly that 'sprşțāsano' should read 'prsthāsano,' probably prşțāsano' in the MS. The MSS that I have used are like the text, so I do not make the emendation. It would remove all difficulty by specifying that the elephant had a howdah. “ With a howdah on his back, he shook the howdah by the
wind (of his running).” P. 179 (8. 5. 418). In all the discussion of the location of
Kșşņa’s Dvārakā, I have not seen any reference to the Trişașțio passages. Bhattasali (IHQ X, 541 ff.) thinks there were two Dvārakās in Kțşņa's time: one“ under the shadow of the Raivataka or Gomanta hill ” and the other at “Mula Dvārakā on the sea, about 22 miles east of Prabhāsapattana or Somnāth.” Hemacandra gives no indication that he has more than one place in mind, but his allusions to its location are not consistent. In 8. 5. 361 Kșşņa is directed to go to the ocean-shore in the west and to found a city where Satyabhāmā bears twin sons. In 8. 5. 397–8 Kțşņa asks Susthita for the return of the site
of the city of the former Sārngins, which had been covered 54 N

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426
APPENDIX ONE by the ocean. He obtains it and Kubera builds his city there. In 8. 6. 25 Dvārikā is on the western ocean. In 8. 7. 140 Dvārikā was made on “ a site given by the ocean." In 8. 11. 106 it was covered by the ocean, after it was burned. But in 8. 5. 391, just previous to his interview with Susthita, he made his camp to the north-west of Mt. Raivataka. There Satyabhāmā bore twin sons. In 8. 5. 418 its location is described very exactly: Raivataka was to the east of it, Mālyavat to the south, Mt. Saumanasa to the west, and Gandhamādana to the north-which certainly would not apply to Müla-dvārakā, but might to Junagadh. In 8. 7. 195 Kļşņa left Dvārikā and went to the north-east for 45 yojanas and stopped at Sinapalli, where Anandapura was later founded (8. 8. 28). LAI (p. 266) identifies Anandapura with Vadnagar in North Gujarat. In 8. 11. 100 he leaves Dvārakā and goes to the southeast to the Pāņdavas'city, Pāņdumathurā. LAI
(p. 271) takes Dvārakā to be Junagadh. P. 228 (8. 7. 258). Or perhaps, Bhānuka. Satyabhāmā had
twins, Bhānu and Bhāmara (p. 177); a son named Bhānuka (p. 188); and a son Anubhānuka, (p. 214). His other name
was Bhiru. Mahābhānu was also a son of Krşņa.. P. 235 (8. 7. 371). After asking for years many Sanskritists
for suggestions for brahmasutra, at the last minute I was offered an interpretation that made sense. I, and everyone else, had correlated brahmasütrena with asinā, but Mr. T. Venkitram Shastri of the Rāmāyaṇa Dept., O. I., interprets it quite differently: “Anādhțşti, light-handed, using trickery, cut Hiranya's body along the sacred thread, like a piece of wood.” I.e., he cut the body diagonally along the line of the sacred thread. He cited a passage in the
Rāmāyaṇa, 6. 81. 30, where the same method is used. P. 265 (8. 9. 282). The cakora, a kind of partridge, is supposed
to live on moonbeams. P. 281 (8. 10. 115). This incident is mentioned in the
Çauppaņņamahāpurisacariya, p. 197 (Prakrit Text Society

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427
ADDITIONAL NOTES Series, No. 3); but no details are given there, either. P. 343 (9. 1.414). With a play on mātanga meaning' elephant'
and outcaste.' P. 351 (n. 22). This is not a true example of the Joseph and
Potiphar motif, as the Nāgini had not tried to seduce
Brahmadatta. P. 354 (9. 1. 578). The Yogaśāstra (p. 90a) has krūreņānena,
which seems to me a little better. P. 373 (9. 2. 249). Note 332 applies to the “old nun,” not
to Nandā, who was Padmā's friend. P. 396 (9. 3. 280). Karaña is defined in the Nś. as “the two
feet moving (together)” in 11. 2. and as “combined (movement of) hands and feet” in 4. 30-34. An angahāra
consists of a number of karañas. Nś. 4. 30–34. P. 410 (n. 376 to 9. 4. 92). The commentary to Rāmāyaṇa,
2. 107. 6, (Gujarati Printing Press edition) also quotes these lines about the five lies.

Page #459

APPENDIX II
NEW AND RARE WORDS
In making this list, the determining factor was whether the word is in Momier-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 Nachträge (abb. PS) to the Petersburg Wörterbuch. The references to the text of the Trișașțio 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. That question always arises to plague lexicographers.
akşavāța, m. 8. 5. 270, arena, L. akșivat, adj. 8. 3. 62, like an eye. akṣepa, m. 8. 2. 298, without delay. akhātasaras, n. 8. 3. 588, natural pool. agandhana, m. 8. 10. 281, a species of serpent, PH. angaśesa, adj. 8. 7. 310, uninjured. angahāra, m. 9. 3. 280, a number of karaņas. Ns. IV. 30–34. atinirmala, adj. 8. 3. 560, entirely harmless. atyāhita, n. 8. 3. 541, calamity, PH. accāhia. adhibhū, m. 9. 4. 307, master, L. adhiropaņa, n. 9. 4. 197, imputation. anāsakta, adj. 9. 2. 126, indifferent. anāhata, adj. 8. 3. 541, unavoidable. anutsikta, adj. 8. 2. 47, without pride. anudvāta, adj. 8. 1. 421, wet. PH. S. V. uvvāa. anuvara, m. 8. 5. 46, best man (at wedding).

Page #460

NEW AND RARE WORDS
429
anūna, adj. 8. 1. 141, great. antadvipa, m. n. 8. 2. 218, a city. aparathā, ind. 8. 6. 422, otherwise. aparibhū, 8. 3. 8, to become boundless. apāci, 8. 11. 122, to the south. apāțava, n. 8. 2. 390, lack of cleverness. abdhi, m. 9. 1, 519, lake, L. abhimukhya, n. 8. 9. 130, disposition. abhiyāna, n. 8. 3. 320, approaching, L. ambāmukha, m. 8. 3. 415, child (?). ayogra, n. 8. 7. 435; 8. 12. 81, pestle, L. aristamayi, adj. 8. 5. 198, made of a black jewel named arișta. arocakin, adj. 8. 8. 82, not liking. ardhajarati, f. 8. 4. 46, middle-aged woman. ardhaśāradā, f. 8. 3. 175, half-moon (?). alaktarasa, m. 8. 3. 196, lac. L. avatāraṇa, n. 8. 3. 1000, worship, L. avasthā, caus. 8. 3. 229, keep, cause to remain. aśuci, f. 8. 9. 105, impurity, PH. aśvahşdaya, 8. 3. 982, horsemanship, L. asammāts, adj. 8. 3. 747, not contained in. astāgha, adj. 8. 9. 293, deep.
ācārin, adj. 9. 2. 274, practicing, L. ājñā, f. 9. 2. 103, teaching, PH. ādambara, m. 8. 3. 121, outward show. ātāpanā, f. 8. 6. 346; 9. 2. 303, enduring heat of the sun. ātodya, n. 2. 3. 249, surely ‘ drum’here. ātmaşaștha, adj. 8. 10. 43, himself the sixth. ānāya, m. 8. 11. 93, a fisherman's net. Only Pāņ. āpaņin, m. 8. 6. 417, shopkeeper. āpāna, m. 8. 11. 25, a bar, drinking place. äranāla, 8. 3. 513. vinegar. Deśí. 1.67. ärādhanā, f. 8. 3. 857, a ritualistic performance, including
confession, prayer, and fasting unto death. See n. 148. äroha, m. 8. 3. 531, couch..

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430
APPENDIX TWO
arya, m. 8. 5. 248, et passim, elder brother.
ālīḍha, adj. 8. 3. 143, grazed.
āsana, n. 8. 3. 916, withers of an elephant, L.; or, howdah. āsphälita, adj, 8. 3. 421, in close array.
itvara, 9. 3. 328, a short time, PH. indhanaya, nom. 8. 5. 366, to act as fuel. ibhajivika, m. 8. 3. 917, elephant-man. iş, 9. 1. 310, to offer.
işuvegavati, f. 8. 2. 248, name of river.
îkşin, adj. 8. 5. 143, looking at; 9. 4. 229, looking for.
uñccha, m. 8. 12. 94, food.
uḍḍāha, m. 8. 10. 280, criticism, PH.
utpat, caus. 8. 12. 119, lift up.
utprasravastana, adj. 8. 10. 112, with streaming breasts. udanya, nom. 8. 3. 716, to be exceedingly thirsty. Only Pap. (MW).
udaraja, m. 8. 10. 95, son.
uddhṛ, intransitive, 8. 1. 185; 8. 2. 287, to rise from. udvāhapūrvaka, adj. 8. 2. 422, accompanied by marriage, i.e. lawful.
udveṣṭana, n. 9. 3. 171, raising of siege.
udvoḍhr, m. 8. 1. 484, one who marries, with acc., i.e. husband. unmanyu, adj. 8. 1. 410, excited.
upajña, adj. 8. 5. 260, committed, done.
upamātṛ, f. 8. 3. 19, nurse, L.
upalakṣita, adj. 8. 3. 834, recognized.
urabhra, m. 9. 3. 152, seems' goat' rather than 'ram.' ulloca, m. 8. 3. 185, canopy, L.
kakṣānāḍi, f. 8. 3. 929, girth. Nāḍī, a strap of leather, L. kathita, adj. 8. 3. 148, shown.
karana, n. 9. 3. 280, movement in danse. See p. 426. karketana, m. 8. 3. 141, quartz, L. karṇadharaka, m. 9. 4. 31, sailor.

Page #462

NEW AND RARE WORDS
431
431 kartikā, f. 8. 3. 594, knife. PH, kattiyā (karttikā). kaladhauta, n. 9. 1. 370, silver. kalasvana, adj. 8. 3. 35, having a charming voice (as a bird), L. kalāpa, m. 8. 3. 926, neck-rope, L. kākā, f. 8. 9. 341, Ficus oppositifolia. kāñjikā, f. 8. 3. 633, vinegar, L. H. kāñji. kāņaya, nom. 9. 1. 579, to perforate. kātarākși, f. 9. 2. 235, timid-eyed woman. kādambari, f. 8. 11. 24, a kind of wine, L. kāndarpika, m. 8. 2. 416, an amorous god. PE, kandarpa,
amorous sport. PH =" jester-gods, but that would not
do here. kānduka, m. 8. 11. 112, confectioner. Cf. H. Kānda. kārpaţika, m. 8. 1. 406, = kārpaţa, beggar, L. The editor of
the text interprets the word, in 9. 4. 152 as 'traveler'
which suits better. Also in 9. 4. 172. kālakūța, n. (L) 9. 1. 76, the poison produced at the churning
of the ocean. kālaprştha, m. 8. 7. 332, n. of Karņa's bow. kiri, m. 9. 1. 52, hog. Only Un.. (MW). kiśoraka, m. 8. 5. 217, colt, L. kukula, m. or n. 9. 3. 83, fire of chaff. L. PS. kukkuțāhi, m. 9. 2. 107, cock-serpent, L. kunta, m. 8. 3. 1028, dwarf, PH. kuberakāntā, f. 8. 3. 208, pleasing to Kubera, the n. of a ring. kumāri, f. 8. 9. 343, n. of various plants in MW, all L. PH,
ghikumāri, aloe. kuśārtadeśa, m. 8. 2. 5. n. of country. kusumasamțddha, m. n. 8. 3. 673, n. of a palace. kupikā, f. 9. 4. 20, small well, MW. krpitayoni, m. 9. 3. 163. fire, L. kolika, m. 8. 10. 236, weaver, PH. Deśi. 2. 65. kaukucya, n. 9. 3. 349, bad gestures to produce love); PH,
S. v. kukkua. kramelaka, m. 8. 3. 375, camel, L. kridaniya, adj. 8. 9. 42, be allowed to play,

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432
APPENDIX TWO kşamāśramaņa, m. 8. 3. 220, a Jain ascetic, MW (HPariś.). kṣayānala, m. 8. 11. 72 = kşayavāyu, wind at the end of the world.
khagāmini, f. 8. 2. 427, going-through-the-air, n. of vidyā. kharvānga, m. 8. 4. 24, dwarf, khātikā, f. 8. 5. 400, moat, L. khecaranāri, f. 8. 3. 9. female Khecara. kheţana, n. 9. 3. 338, driving.
gajārohaņa, n. 8. 3. 919, management of elephants. gata, n. 8. 9. 263, loss. gandhana, m. 8. 10. 283, a kind of snake that can be made to
such the poison from a wound it has made. See SBE, XLV,
p. 118. gandhāntara, n. 8. 6. 231, change in odor. gama, m. a move in a game played with dice and men. garjā, f. 8. 3. 586, rumbling of clouds, L. gahvara, m. 8. 1. 129, arbor, L. gālana, n. 9. 3. 346. See prsthagālana. girikarņikā, f. 8. 9. 343, a variety of Achyranthes with white
blossoms, L. girisāra, m. 8. 5. 204, iron, L. gļhagola, m. (ā, f.) 9. 1. 551, house-lizard = gphagodhā.. genduka, m. 9. 1. 485, bouquet. gehini, f. 8. 9. 232, a housewife, L. gokulini, f. 9. 4. 6, a woman cow-herd. gocaracaryā, f. 8. 10, 263, search for alms. grahilatā, f. 9. 3. 151,'madness.
ghana, m. 8. 10, 30, vessel (?).
cakkaluņdā, f. 8. 5. 15, a kind of serpent. Desi, 3. 5. Desi & PH
have cakkulandā. cañcācañcavi, ind. 9. 1. 306, beak to beak. cara, m. 8. 3. 398, a move in a game played with dice and men,

Page #464

NEW AND RARE WORDS
433 caramadeha, m. 8. 5. 189, last body (before emancipation). caramavigraha, m. 8. 5. 40, the last body before emancipation. caramānga, m. 8. 11. 102, the last body before emancipations. carcā, f. 9. 3. 34, anointing. · carcari, f. 9. 1. 36, 37, chorus. PH. caccari. caityavandanā f. (°a, n.) 8. 3. 734, worship of an image of a
Jina, PH. chāyāvặkșa, m. 8. 5. 38, shade-tree. janyayātra, f. 8. 6. 412, wedding procession (of bridegroom's
friends.) jalakuttima, m. n. 8. 3. 132, inlaid floor that looks like water. jalaukas, m. 8. 7. 74 = jalaukasa, leech, L. jānguli, f. 8. 3. 565, snake-charm. jāmeya, m. 8. 1. 413, a sister's son, L. jāreya, m, 81 11. 9 = jarākumāra. jijivasu, adj. 9. 2. 83, wishing to live. jñānin, m. 8. 6. 146, omniscient. taňka, 8. 6. 131, n. of a rock. thathāratva, n. 9. 3. 336, working in copper. PH, țhatthāra
(desi). tatratya, adj. 9. 4. 94, belonging there. Whitney's Sanskrit
Grammar, 1245 b. talavarga, m. 8. 8. 38, city-guard, PH. tāraka, m. 9. 2. 71, helmsman, L. tāraṇa, m. 9. 3. 309, a boat, L. tūrya, n. 8. 2. 356, drum.
dakagarbha, n. 8. 3. 174, cloud. dattapatrā, f. 8. 6. 106, challenge. dadhisāra, n. 8. 5. 143, butter, L. dantabhūmi, f. 8. 9. 27, mountain-peak. darśayāmini, f. 8. 3. 248, new moon-night, L. dāpana, n. 8. 5. 82, causing the giving of, L. 55 N

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434
APPENDIX TWO dinātyaya, m. 8. 9. 347, night, L. dirghapatha, m. 9. 1. 430, road to death. durāyati, adj. 9. 3. 150, having evil consequences. durdeya, adj. 9. 1. 550, hard to give. durvāta, m. 9. 4. 70, storm. devana, m. 8. 3. 438, 1055, a die, L. devasthāna, n. 8. 1. 239, temple! dogunduka, m. 8. 1. 110, a class of very sportive gods, PE. dorbhịt, adj. 8. 7. 301, powerful. druha, m. 8. 5. 340, enemy, L. dvārabhūmika, f. 8. 3. 186, door-area. dhanurdaņda, m. 8. 5. 238 = dhanuryaști, bow. dharmaputra, m. 8. 3. 675, adopted son, MW. Rather, like
a son. dhānyarandhani, f. 8. 7. 57, cook. dhvani, m. 8. 10. 74, word, L.
nadicara, adj. 8. 9. 94, river-ranging. narāda, m. 8. 2. 353, räkşasa. nastita, adj. 8. 5. 264, nozzled, L. nāțaņa, m. or n. 8. 3. 74, making. nindu, f. 8. 5. 90, a woman bearing a dead child, L. niyuddhajivin, m. 8. 5. 279, professional fighter. niyojana, m. 9. 1. 12, = niyoja, duty. nirgara, adj. 8. 3. 361, free from poison. nirnidāna, adj. 8. 9. 238, unceasing. nirbhraþța, adj. 8. 6. 46, cooked. niryāma, m. 8. 7. 344; 9. 3. 313, pilot, L. nirvști, f. 8. 3. 1017, n. of śāsanadevi. nīrājanā, f. 8. 3. 290, waving of light, only W. (MW). nemin, m. 8. 7. 261, Neminātha.
pațțabandha, m. 8. 3. 501, binding or crowning the head with a
turban or tiara, L. paramārhati, f. 8. 3. 612, 8. 3. 666, advanced laywoman. paricita, m. 9. 1. 572, an acquaintance.

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435
NEW AND RARE WORDS parispanda, m. 8. 3. 411, retinue, L. pāna, n. 8. 10. 224, 235, sizing (?). pāparddhi, f. 8. 3. 219, hunting, PH. s. v. pāraddhi; m. 9. 2.
190, hunter. pāraya, caus of pr, 8. 12. 43, to break fast. pāvita, adj. 8. 9. 100, shining, bright. pittalā, f. 9. 1. 156, brass. Abhi. 4. 113. pitriya, nom. 8. 3. 851, act like a father. pindibhū, 8. 11. 73, to become a solid mass, L. pita, m. or °ā f. 8. 8. 56, datura. putrikā, f. 8. 4. 48, like a daughter; or, lesser daughter. pūtara, m. 9. 4. 11, small creature, PH, s.v. pora. prşțhagālana, n. 9. 3. 346, overloading (?). prşțhatas, ind. 8. 1. 132, finally, the last of several. prakrānta, adj. 8. 3. 188, begun, commenced, L. praguna, n. or m. 8. 6. 292, preparation. praghoşa, m. 8. 12. 82, rumor. pracchadavati, f. 8. 3. 515, covering. pratiropa, m. 8. 3. 474, resetting. pratilābhana, n. 8. 3. 230, gift of food and drink to sādhus. pratilābhaya, 8. 3. 229, to give food and drink to sādhus. pratilekha, m. or n. 9. 1. 319, letter, pratyākhyāna, n. 9. 3. 225, final rejection of all food. pratyeş, 9. 3. 148, to take. pramadavana, n. 8. 3. 147, 149, garden attached to the king's
harem, PH. pravartini, f. 8. 9. 377, head of the nuns, PH. priņaka, adj. 8. 9. 178, friendly.
banditā, f. 9. 4. 260, imprisonment. bandipuns, m. 9. 4. 230, prisoner. bandha, m. 8. 3. 398, a play in a game played with dice and
men. bahali, f. 8. 3. 244, n. of country. bālavidhavā, f. 9. 4. 204, child-widow. bāhubhșt, adj. 8. 7. 175, powerful.

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436
APPENDIX TWO bimbikā, f. 8. 9. 158, the plant Momordica monadelpha. bijākşara, n. 9. 1. 413, the first syllable of a mantra or spell, L. brahmasútra, n. 8. 7.371. See n. 225 and App. I.
bhața, m. 8. 5. 292, hero. bhadraka, adj. 8. 1. 108, tinged with right-belief. bhadrakatā, f. 8. 12. 50, inclination toward right-belief. bhinnamūrdhan, adj. 8. 10, 143, having a broken neck. bhujanga, m. 9. 4. 186, thief, PH. bhujabhrt, adj. 8. 2. 434, powerful. Cf, PH. bhujavat, having
powerful hands, s.v. bhuāla. bhrūņa, m. 8. 5. 103, 308, child, L. bhrūvallarī, f. 8. 3. 7, arched eyebrow.
marāla, nom. 8. 3. 1057, acts like a marāla. malla, adj. 9. 3. 144, strong, L. mahāpuns, m. 8. 3. 292 = mahāpunsa, a great man. mahābhuja, adj. 8. 1. 289, powerful. mātanga, m. 8. 2. 300, n. of a Vidyādhara-line. māsuri, f. 8. 3. 328, beard, L. mukhabandhana, n. 8. 9. 10, bridle. mukharajju, f. 9. 1. 521, bridle, L. mucukunda, m. 9. 3. 237, Pterospermum suberifolium, L. mțgadhūrtaka, m. 9. 4. 211, jackal, L. mşşodya, m. 8. 9. 317, liar, L. meşaka, m. 8. 2. 249, goat. See IV, n. 117. maithunika, m. 8. 6. 21, marriage. mokșa, m. 8. 3. 398, a play in a game played with dice and men.
yantraśālabhanji, f. 8. 3. 83, mechanical doll. yāpyayāna, m. or n. 8. 3. 266, palanquin. See PH, yāpay, s v.
java. yugamātra, n. 9. 2. 189, six feet, L. yautrika, n. 8. 5. 310, rope.
rajanījāni, m. 8. 1. 453, moon.

Page #468

NEW AND RARE WORDS
437 rathakāraka, m. 8. 12. 56, carpenter, L. rājabațu, m. 8. 3. 822, a young Brāhman in the king's service. rājasabhāva, m. 8. 3. 230, passionate nature = rajoguņa. rinkhaņa, n. 8. 3. 298, the crawling of children, L. rora, adj. 8. 2. 15, poor. .! rohiņi, f. 8. 10, 192, a therapeutic mountain-herb. raukmin, adj. 8. 7. 401, connected with Rukmin. latāveśma, n. 8. 9. 51, = ogļha, arbor of creepers. lalla, adj. 8. 3. 20, having indistinct sound, PH. lavaņa, 8. 9. 343, perhaps = lavaņā, f. Cardiospermum halica
cabum, L. luțh, caus, loțhyamāna, 8. 9. 38, being poured. lumbi, f. 8. 9. 385, bunch. lohitākṣa, m. 8. 3. 141, a red jewel. vaktratimilā, f. 8. 3. 299, a musical instrument; mouth-organ (?) vațavāsin, m. 8. 3. 720, a Yaksa, L. vaņda, m. 8. 9. 102, eunuch. vadhū, f. 8. 6. 57, sister-in-law. vargiya, m. 8. 8. 68, partisan, Only Pān. varṇāntara, n. 8. 6. 231, change in color. vasanta, m. 8. 9. 48, n. of a rāga. Bharatakośa, p. 591. vāta, m. 8. 11. 161, tetanus (?). vāmalūra, n. 8. 3. 377, ant-hill. Only m. (MW). viksti, f. 8. 3. 608, luxurious food. vidvara, m. 9. 2. 242, destruction (?). vinila, adj. 9. 3. 12, dark blue, L. vibra, 8. 7. 281, 344, to shout. vịt, caus. vārtaya, 8. 3. 73, 226, talk with. vịthābhuja, m. 8. 2. 495, useless arm. veņikā, f. 8. 2. 300, = veņi, braid of hair, L. vaidagdhya, n. 8. 2. 208, social experience. vyañjana, n. 8. 9. 350, ordinarily, 'sauce,' condiment,' but
Yog., p. 167, says here it = śāka, vegetable. vyatipāta, m. 8. 3. 291, evil portent, L. vyāvarņay, 8. 3. 432, to praise. Cf. PH, vaņņa.

Page #469

438
APPENDIX TWO šansana, n. 8. 9. 266, reciting, L. śakunagranthi, m. 9. 4. 23, a knot tied on observing something
as a prognostic of a future event or as an indication of some passing occurrence in a distant region; to preserve. in the mind a lively expectation of it. MC s.v. sakuna
gāņtha. śayāna, m. n. 8. 9. 247, lying on. MW only adj. saradā, f. 8. 9. 387, autumn, L. śāstrāśastri, ind. 8. 4. 33, weapon against weapon. śiroratna, n. 8. 1. 3, crest-gem, L. śūkara, m or n. 8. 9. 344, n. of a kind of bean, Yog. p. 166b. śeşikr, 8. 11. 114, to leave over, to allow to survive. saiveya, m. 8. 7. 283, son of Sivā = Neminātha. śrīnandana, m. 8. 3. 342, Kama, L. śrīvalli, f. 8. 3. 239, Acacia concinna, L. śrotas, n. 8. 3. 448, ear, L.
samrohaņa, n. 8. 1. 352, treatment. saṁskarts, m. 8. 9. 325, dresser of meat, Yog. p. 160a. samhāra, m. 8. 12, 85, perishing, as one of the 3 steps. sajj, caus. 9. 1. 595, to satisfy. sandhāna, n. 9. 4. 363, pickle, L. sannyasta, m. 9. 2. 18, ascetic. sarvala, m. or n. 8. 9. 83 = sarvalā, iron club, L. sārangamada, m. 8. 3. 328 = mțgamada, musk. sinhakesara, m. 8. 10. 101, sweetmeat ball = Guj. laddu, PH. . sitacchada, m. 8. 3. 37, swan, L. sukhasukham, ind. 8. 5. 365, very willingly. Cf. sukhasukhena,
Pāņ. sudhāvarti, m. 8. 6. 16, collyrium made from nectar. Only
HPariś. surabhoga, m. 8. 9. 202 = devabhoga, pleasure of the gods. sű, m. 8. 2. 419, son. sșşți, f. 8. 12, 85, origination as one of the three steps. sevāla = sevāla, m. 8. 3. 250, duckweed. sauvida, m. 8. 3. 126, guard, L.

Page #470

NEW AND RARE WORDS
skund, 8. 8. 27, to jump. Only Dhatup.
skhalya, m. 8. 9. 40, obstacle, hindrance.
stāgha, m. or n. 8. 10. 83, shallowness. Cited only as adj. strikärya, n. 8. 8. 81, women's business. sthiti, 8. 12. 85, permanence, one of 3 steps. svarabhanga, m. 8. 9. 351, stammering, L. svarṇamedini, f. 8. 2. 251, n. of country. svarvasin, m. 8. 6. 493, god.
svasthibhu, 8. 3. 573, to be comfortable. svagatika, adj. 8. 10, 68, 8. 3. 77, welcoming. svāyatta, n. 8. 9. 128, what belongs to one's self. hindi, f. title to sarga 4, wandering, PH.

439

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सिन्धु दशा
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तीसं
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स्तः क्षीभ
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8. 1. 2 8. 1. 48 8. 1. 61 8. 1. 62 8. 1. 281 8. 1. 332 8. 1. 336 8. 1. 350 8. 1. 380 8. 1. 386 8. 1. 397 8. 1. 397 8. 1. 399 8. 1. 421 8. 1. 443 8. 1. 446 8. 2. 12 8. 2. 88 8. 2. 131 8. 2. 134 8. 2. 235
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8. 2, 576
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442
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सम
समः
ज्दू
8. 3.811 8. 3. 856 8. 3. 866 8. 3.878 8. 3. 939
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8. 3.961
अविन 'तार्थ एकैव जरत्कु
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8. 5. 46
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8. 5. 75
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स्फू इयो
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ऽदृष्टा
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मद्रया
माया
म
मा
अमत्यपि
अगत्पतिः
काडक्ष
°भामा
8. 6. 232 6. 236
242 8. 6. 243 8. 6. 272 8. 6. 312 8. 6. 360 8. 6. 391 8. 6.441 8. 7. 15 8. 7. 22 8. 7. 28
35 8. 7. 91 8. 7. 185 8. 7. 185 8. 7. 191 8. 7. 196 8. 7. 244
7. 247 7. 249
254 8. 7. 259 8. 7. 279
कक्ष भाया में सं म्ना तु भा'
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२ ॥ ६.१-६६ ३ ६ ३ ६ ६ ६ ६.२.६.१ .१ ५.६.२०१६६३ ११५३ ३ ६ ४३ :
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न्या भया प्रष्ठो तामापा टिस्त इयो
तमाएं
°टित को
माया
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444
8. 8. 10
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445
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५. कार
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8. 12. 56
103 8. 12. 121 9. 1. 34 9. 1. 48 9. 1. 52 9. 1. 68 9. 1. 76 9. 1. 89 9. 1. 89 9. 1. 107 9. 1. 119 9. 1. 141 9. 1. 144 9. 1. 145 9. 1. 147 9. 1. 156 9. 1. 167 9. 1. 181 9. 1. 265 9. 1.278 9. 1. 279 9. 1. 295 9. 1. 331 9. 1. 339 9. 1. 344 9. 1.359 9. 1. 397 9. 1. 398 9. 1. 407 9. 1. 410 9. 1. 418 9. 1. 420 9. 1. 433
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446
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सौ गार्मलया काक्षिका सरिकाः
गा मलयो साक्षिका साधिकाः
'दिति
9. 1. 436 9. 1. 452 9. 1. 455 9. 1. 455 9. 1.465 9. 1. 496 9. 1. 510 9. 1. 512 9. 1. 9. 1. 536 9. 2. 4 9. 2. 55
2. 76 9. 2. 122
2. 127
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9. 3. 82 9. 3. 147 9. 3. 204 9. 3. 209
3. 229
3. 255 9. 3. 263 9. 3. 268 9. 3. 314 9. 3. 330 9. 3.340
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447
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गाति
गोऽति स्तारा
तेऽन्य धर्म
स्तारान् ते अ॒न्य धर्म
9. 3.349 9. 3. 352 9. 4. 32 9. 4. 43 9. 4. 74 9. 4. 125 9. 4. 182
4. 259 9. 4. 274 9. 4. 277 9. 4. 302
वीदे
स्थ वींदे महा पतिः
महा
पतेः
तत न्वेषी
৩°

Page #479

INDEX OF NAMES AND SUBJECTS
B. = Baladeva; C.
--
Cakravartin;
P. = Prativasudeva;
king.

T. Tirthankara; K.
=
Abduction, 14, 65, 193, 212, 274, 331, 341, 371. abhavya (soul incapable of emancipation), 293. Abhramupriya = Airavata, 97.
Acacia concinna, n. 105.
Acalapura, city, 127. Acārāngasūtra, n. 200.
ācārya (head of a group of sadhus), 304. Adhokşaja Kṛṣṇa, 171.
adultery, 318, 324, 358.
advice to bride, 7, 103, 374.
aerial car, description of, 85.
Agandhana, a species of serpent, 292, n. 286.
Agnibhūti and Vāyubhūti, Brāhmans, pre-births of Dhumaketu and Pradyumna, 190 f.
Agnikumāras, 297, n. 291.
Ahalya and Puruhūta, 73, n. 79.
Ahamindra, gods in the two highest heavens, 361.
Airavata, Indra's elephant, 97.
akṣa, Terminalia belerica, 143.
Akşayyaśara, n. of Kṛṣṇa's quivers, 179. Akşayyeşu, n. of Bala's quivers, 179.
Amarakankā, a city in Dhatakikhaṇḍa, 274 ff. Ambikā, śāsanadevata of Nemi, 273.
Amitagati, story of, 50-56; nailed to a tree, 50. Amogharetas, K, 12, 73, 74.
Anakadundubhi = Vasudeva, 155, et passim.
Anandapura, city, founding of, 242, n. 229.
V. Vasudeva;
Anańgadeva, prosperous merchant, death of, 30.
Andhakavṛṣṇi, K. of Sauryapura, son of Sauri, 37, et passim; father of the 10 Daśārhas, 37.
Angahara (a dance position), 396, 427.
Angāraka, enemy of Vasudeva, 47 et passim.
anger-house, 212.
animals, cries of, deter Nemi from marriage, 258; results of separating, 422.

Page #480

INDEX OF NAMES AND SUBJECTS
Aniruddha, son of Pradyumna, elopes with Uşā, 246. Anubhānuka, son of Satyabhāmā; 214. Aparājita, pre-birth of Nemi, 19 ff; incident causing enlightenment of, 30. apoha ( division of sense-knowledge ), 122, n. 135, 347. appearance transformed by pills, 23, 26. Apratisthāna, abode in seventh hell, 286. Apsaras, heavenly nymph, 58, 87, 165. ārādhanā, (a rite of propitiation), 134, n. 148. areca nut and betel vine, 7. Arhat = Tīrthankara, 1, et passim. Arhats, temple to eternal, 16, n. 25. Arista, Kansa's bull, 166; killed by Krsna, 167. Ariştanemi, see Neminātha. Ariştapura, a city, 149, 186. Arişțasūdana = Kțşņa, 171. Arjuna, a Pāņdava, 197, et passim, took prominent part in battle of Krşpa and
Jarāsandha, 220-248. art, magic, 59; going-through-the air, 66; of horsemanship, 144; of numbers,
144; opening-locks, 417. arts, magic, reason for losing, 47; lost, 69, 70; submit at sight of sādhu or great
man, 70. aryikā = sadhvi, 196. asana, meaning of, 425. ascetic, a bad omen, 70, 93, 369. Asmaka, 234, n. 224. aśoka (Jonesia Ashoka), 3, 155 et passim. Astapāda, mt. 93,360, et passim. Asura, 72 = Asurakumāra, 21, n. 31, Aśvasena, father of Pārsva, 379 ff. Atimukta, Kansa's brother, omniscient, 157; prophecy of, about death of Karisa
and Jarāsandha, 157, 177, 181. Atipāņdukambalā, rock on Meru, 164, 380. ävarta (form of homage) 120, n. 134. axe, tied on neck, 32, 388. Ayuskhari, city, 185.
Bakula (Mimusops elengi), 251. Bālācandra, story of, 70. bāņa (tree), 3, 3n. Bāņa, K., killed by Krşņa, 246 f. bandha (play in dice game), 107.
57 N

Page #481

450
INDEX OF NAMES AND SUBJECTS
Bandhudatta, merchant, story of, 407-422; deaths of six wives of, 408; reason
for deaths, 422. battle-formation, garuda, 227; wheel, 226. Bhadra, attempts to poison step-son, Sumitra, 11 f; fate of, 13 f. bhadraka, (a soul with a tinge of right belief), n. 13. Bhaimi = Davadanti, 108 et passim. Bhāmā=Satyabhāmā, 267, et passim; desires son, 212; defrauded by Pradyumna,
213; has timid son, 214. Bhānuka, son of Satyabhāmā, 188. bhāraņda (fabulous bird), 53, 54, 69. bhavya (a soul capable of emancipation), 25 et passim. Bhima, a Pāņdava, 197, et passim. Bhimaratha K., Davadanti's father, 97 ff. Bhimasena = Bhima, 232. Bhiru = Anubhānuka, 214; tricked out of his brides by Samba, 218 f. Bhojakața, city, founded by Rukmin, 183, 214. Bhojavşşņi, K. of Mathurā, son of Suvira, 37. Bhuvanabhānu, Vidyādhara, 23, 29. blankets, jeweled, 220. body, last, before emancipation, invulnerable, 189. boon, of invincibility in battle, 146; of understanding speech of all creatures, 352. Brahmadatta, C., pre-births of, 317-323; birth of, 323; father of, dies, 324; escapes
murder plot, 327; adventures of, 328 ff; many marriages of, 329 ff; expedition of conquest of, 329 ff.; blinded by hostile Brāhman, 354; had Brahmans
killed, 354; death of, 355; age of, 355. Brahmaloka, a heaven, 64, et passim. h Brahman, story of greedy, 347; story of B. and Cakrin's food, 353; ingratitude of,
354. brahmasútra, meaning of, 426. bridegroom to seek girl himself, impropriety of, 156. buffalo, three-footed, story of, 71. butter, fresh, eating of, 269 f.
Caitrā, 57, 142, 142n, 179. cakoras, 265, 426. cakra (discus of the cakrin), 248. cakravāki (cakra bird, Anas Casarca), 335. cakravartin (ruler of 6-part Bharata, 353 = cakrin, 10 et passim. Campā, city in Angadeśa in Bharata in Jambūdvipa, 33, et passim; 198, n. 199. Campā, a city in Dhātakikhanda, 274, 278.

Page #482

451
INDEX OF NAMES AND SUBJECTS
451 Campaka, Kansa's elephant, 166; killed by Kęspa, 170. candāla and bitch, story of, 191 f. Candasena, chief of thieves, 411 ff. Candraśiśiră, river, 32. Candrătapa, Khecara, go-between for Vasudeva and Kanakavatī, 83, 84. Candrayabas, Q., 128 ff. Cāņūra, Kansa's wrestler, 166 ff.; killed by Kļşņa, 171. Capalagati, brother of Nemi in pre-births, 18, 29. cara (play in a dice game), 107. Carudatta, story of, 50-57; lives in courtesan's house, 51; spends all his money,
51; misfortunes, of 51-53; rides goat, 53; carried by bhāraņdas, 54. castes, mixing of, 325, 350. Cauppannamahāpuriscariya, 426. cave with poisonous liquid, 52, 53. challenge in wrestling, 111. chariot and provisions for exile, 109, n. 125. chastity, transgression of, 399. chauri (fly-whisk), 7, 87, 164, 256, 262, 354, 419, children, exchange of, 159 f. chowrie, 243n. Citra, story of, and Sambhūta, 318 ff; reunion with Sambhūta 347; emancipation
of, 349. Citragati, pre-birth of Aristanemi, 10 ff. cock fight, 336. concert, 396. contest, musical, to win girl, 48; in the Vedas, 60. countries, ninety-nine names of, 345 f. cow-worship, origin of, 160. cranes, blue, 3, n. 6. Creator, worn out, 3, 27; destroys the confident, 32; exerts himself for girl's
husband, 82; unskilled, 156; 216, 333, 373, 383. Culani, mother of Brahmadatta, 323; intrigue with K. Dirgha, 324 ff.
Dadhiparņa, K., 138 ff. Dăruka, Bala's charioteer, 179. Daśārhas, ten, 37 et passim; names of sons of, 222; nine become mendicants, 283. datura, 244, 244 n. daughter, dear after many sons, 11, 333. Davadantī, story of, 97-148; childhood of, 98; gift of statue to, 99; description of,
100; svayamvara of, 100; stops a fight, 102; deserted by Nala, 114; adventures in forest of, 115-127; lived in cave 7 years, 124; saves a thief, 129;

Page #483

INDEX OF NAMES AND SUBJECTS
recognized, 132; sent to her father's house, 135; reunion with Nala, 145. declaration of virtue 119, 129.
452
devadüşya (very fine material), 90, et passim. Devaka, K., father of Devaki, 156 f.
Devaki, marriage to Vasudeva, 157; story about 7 children of, 158 ff; bears Kṛṣṇa, 159; goes to Kṛṣṇa, 160; six sons of, alive, 280; reason for separation from, 281; longs for son, 281; bears a son, 281; burned to death in Dvārakā, 299. Dhammilakatha, n. 55.
Dhanada Kubera, 179 et passim; visit to svayamvara of Kanakavati, 85. Dhanadeva, caravan-leader, 126 f.
Dhanapati, merchant, 407 ff.
Dhandhana, son of Kṛṣṇa, story of, 290 f; obstructive karma of, 290.
Dhanu, K. Brahman's friend, 324 ff.
Dhanvantari, physician, 285; future of, 286.
Dhanya, pre-birth of Nala, 95 f.
Dharana, Indra of Nāgas, 392, 395 ff.
dharma (ethics, religion), 17 et passim; fourfold, 317, n. 306; tenfold of sadhus,
399, n. 350; twelvefold of layman, 399, n. 351.
dharmalabha (the blessing from a sadhu), 9, n. 14. Dharmaruci, sadhu, killed by bad food, 199. Dhartaraştras, descent of, 197.
Dikkumaris, fifty-six, 164, 380.
Dhumaketu, enemy of Kṛṣṇa, kidnaps Pradyumna, 188; origin of enmity with Kṛṣṇa, 190 ff; pre-birth of―and Pradyumna, 190 ff.
Dhûsari, pre-birth of Davadanti and Kanakavati. 95 f.
Dirgha, Brahmadatta's guardian, 324; has intrigue with Culani, 324 ff; plans B.s murder, 325 ff; pursues him, 329 ff.; killed by Brahmadatta, 345. disciplinary vow, fourth (atithisamvibhāga), transgressions of, 402. diseases, sixteen, 200, n. 200.
Domba, n. 85.
Draupadi, svayamvara, 198; threw wreath around necks of 5 Pandavas, 198; previous births of, 198-202; kidnaped for Padmanabha, 274; rescued by Pandavas and Kṛṣṇa, 275.
dream, 1, 31, 97, 144, 159, 187, 213, 410; at dawn, true, n. 2; interpretation of, 8, 31. dreans, fourteen, 164, 323, 370, 379.
drum to allay calamities, 284; pieces sold from, 285.
drum, proclamation by, 215, n. 208.
dry meals, 94.
Duryodhana, brother of Satyabhāmā, 187.
Duryodhana, son of Dhrtarastra, 197 et passim; partisan of Jarasandha, 221; killed, 233.

Page #484

INDEX OF NAMES AND SUBJECTS
453
Dvaipayana, prophesied to destroy Dvārakā, 294; goes to live in forest, 294;
beaten by Samba, 296; made nidana, 296; destroyed Dvārakā, 298. Dvārakā, built by Vaiśravana, 178; destruction of, prophecy about, 294; burned for 6 months, covered by ocean, 301; location of, 425.
Eating at night, forbidden, 271.
Ekanāsā, Nanda's daughter, 160, 283.
elephant, taming of, 47, 63, 138, 330, 343.
Eniputra, K., story of, 73.
enjoyment, single and repeated, transgressions of, 400.
evil-eye, 379.
eye, twitching of right, unfavorable for women, 258, n. 238; favorable for men, 371; twitching of left eye unfavorable for men, 221, n. 210.
Falsehood, remedy for, 417.
fasting for 3000 years, 194.
fifteen kinds of sinful work, 400 f.
figs, five kinds of, 270; not to be eaten, 270.
fire and lamp (proverb), 5, n. 10.
fires, five, 392, n. 339.
fishes, law of, 130.
five things, 394.
five fires, 392, n. 339.
Five, homage to the, 363, et passim. five lies, permissible, 410, n. 376, 427. food of cakrin causes madness, 353 ff. food, forbidden, 267 ff.
formula of homage, 12, et passim; value of, 17. four acts, fire to the tree of enlightenment, 292. fourteen dreams, 164, 323, 379.
fourteenth, auspicious, 41, n. 49.
frog in a well, 3, n. 8.
fruit, forbidden, 270.
Gajasukumāla, son of Devaki, story of, 281. gama (play in a dice game), 107. gambling, by Nala, 107, f.
Gandhamädana, north of Dvärakā, 179.
Gandhana, a species of serpent, 293.
Gandhara, country, 186.
Gandharapingala, K., 76, 78.
Gandhari, sister of K. Carudatta, marries Kṛṣṇa, 187.

Page #485

454
Gandhasamṛddhaka, city, 76.
Gangadatta, pre-birth of Kṛṣņa, 153, 159. garden sports, 251.
INDEX OF NAMES AND SUBJECTS
garments, dark blue, of Rama, 179; yellow of Kṛṣṇa, 179.
Garuda (a vulture-like bird, Vişnu's vehicle), enemy to serpents, (personified), 59.
Garudadhvaja, Kṛṣṇa's chariot, 179.
garutmat, 105 = Garuda (personified).
Gauri, d. of k. of Vitabhaya, marries Kṛṣṇa, 186.
Gauri, magic art, 246.
Gautama, 73. See also IV, p. 45.
ghaţikā (24 minutes) 93.
gift of flowers to T's statue, result of, 423. glories (Śrīs), 1.
going-through-the-air, magic art, 417.
Gokula, Nanda's cattle-station, 150, et passim. Gomedha, śāsanadevată of Nemi, 273. gotra (clan), 49.
Govinda
Kṛṣṇa, 186, et passim.
=
guru (teacher), 16, et passim.
Hair, bet on, between Satyabhāmā and Rukmiņi, 187.
Hansaka, minister of Jarasandha, 224; points out and names leaders of Krsna's army, 235 f.
Hari
Kapila, 278.
Hari = Kṛṣṇa, 186, et passim.
Harinandin, K., 19 f.
Hariścandra, K., 79, 84.
Hastikalpa, city, reached by Kṛṣṇa, 301, n. 297.
Hastimalla (Indra's elephant), 187.
Hastinapura, 192 = Hastinapura, 197 Hastinapura, 280.
headache,cause of death, 324.

=
herb, heals wounds, 50; changes appearance, 63, fire from, 69.
Hiranyanābha, brother of Rohiņi, 186; partisan of Jarasandha, 221; prominent
in battle, 233 ff.; killed 234. homage to the Five, 363, et passim. honesty, transgressions of, 399. honey, penalties of eating, 270. horse, inverted training of, 370. horses, runaway, 19. hot flash, 321. Hrimat, mt., 69.

Page #486

INDEX OF NAMES AND SUBJECTS
455
455
Iguana used to escape well, 53. Ilāvardhana, city, 63. Indrašarman, sorcerer, tricks Vasudeva, 60. Indrasāmānika, 31. injury, purposeless, transgression of, 412. Işuvegavati, river, 53.
Jāmbavati, d. of K. Jambavat, 185; marries Kțşņa, 185; friendly with Rukmiņi,
185, 213; bears Śāmba, 214. Jarākumāra, brother of Kļşņa, prophesied to kill Krşņa, 294; went to live in
forest, 294. Jarāsandha, P., 42 et passim; war of, with Kļşņa, 220-240; unfavorable omens
for, 221; partisans of, 221; 28 sons of, killed by Rāma, 237; 69 sons of, killed
by Krşņa, 238; killed by cakra., 240... jewels, seven, stolen from co-wife, 281, 426; fourteen, 375, n. 333. Jina = Tirthařkara, 12 et passim. Jivayaśas, d. of Jarasandha, destined to cause destruction of husband's and
father's family, 43; cause of war, 221; enters fire, 242. joints, kind of, 381. Joseph and Potiphar motif, 204, n. 201; 351; 427. Jşmbhakas, attendants of Kubera, 155 et passim. Jvalanaprabha, a Någa, 74.
Kadamba (Nauclea cadamba), 263. kadambari (a kind of wine), 267, 295. Kadambars, cave, 295. Kaitabha, pre-birth of Samba, 213. Käla, son of Jarāsandha, killed by trick, 176 f. kalahansa (a kind of goose), 3, n. 7. Kalasipura, imaginary city, 289. Kalingasenā, bawd, 51. Kāliya, serpent, killed by Krşņa, 170. Kamalāmelā, story of, and Nabhaḥsena and Sāgaracandra, 244. Kāmapatākā, courtesan's daughter, 74. Kamatha, brother of Marubhūti, pre-birth of Meghamālin, 356, ff; seduces
Marubhūti's wife, 357 f.; disgraced and banished, 359; kills Marubhūti, 359. Kampīlya, city, 198, n. 199, et passim. Kanakaprabha, pre-birth of Dhumaketu; k. of Vaţapura, crazed by abduction
of his wife, 193. Kamalā = Śrī, 100. Kanakamālā, wife of Aparājita, 21.

Page #487

456
INDEX OF NAMES AND SUBIECTS
Kanakamālā, wife of Kalasaṁvara, 188; infatuated with Pradyumna, 204; tries
to seduce P., 205; slanders him to husband, 205. Kanakavati, birth and childhood, 80; accomplishments of, 80; visit from a swan,
81; previous birth of, 93-148; married Vasudeva, 148; omniscience and
emancipation of 283. Kāndarpika (a class of gods), 65. Kaņerudatta, K. of Hastināpura, friend of K. Brahman, 324 ff. Kansa, abandoned by mother, 41; found by Subhadra, 42; attends Vasudeva, 42;
captures Sinharatha, 43; learns he is Ugrasena's son, 43; married Jivayaśas, 44; receives Mathură, 44, throws father in cage, 44; arranges marriage of Vasudeva and Devaki, 156; demands Devaki's children, 159, killed by
Kțşņa, 172. Kansări = Kịşņa, 177 et passim. Kansasūdana = Kışņa, 279, et passim. kāpālika, a Saiva ascetic, 335. Kapila, V. in Dhatakikhanda, 274, 278. karaņa (a dance position), 396, 427. karkoțaka (Momordica mixta), 145. karma (result of previous acts), 14 et passim. Karmapraksti, name of work, 98. Karpara, Brāhman ascetic, converted to Jainism, 121 f. Kataka, friend of K. Brahman, 324 ff. Katha, ascetic, incarnation of Kamațha, 391 f. Kathākośa, 143, n. 425. Kaula, 72, n. 78. Kaumodaki, Kșşņa's club, 179. Kaušāmba, forest, where Krşņa died, 302. Kausika, a teacher, curses king, 74; becomes a poison-eyed serpent, 75. Kaustubha, Kșşņa's jewel, 179, 304. kāyotsarga (ascetic posture) 16 et passim. Keśava = Vāsudeva, 180 et passim. Kesin, Kansa's colt, killed by Kļşņa, 167. ketaki (Pandanus odoratissimus), 263. Ketu (demon's tail), 330. Khecara = Vidyadhara, 24 et passim. kidnaping, 33, f., 50, 59, 65, 66. Kināśa = Yama, 53, 167. kings, names of, at svayamyara, 26 f., 101. kings, new, established in kingdoms by Kșşņa after war, 241. Kiranavega, pre-birth of Pārsvanātha, 364, kites are thieves, 131, n. 146.

Page #488

INDEX OF NAMES AND SUBJECTS
Kośalā, city, 97 et passim.
Kosala, country, 97 et passim.
Kotisilä, lifting of, by different Vasudevas, 243.
Kroştuki, astrologer, tells Daśārhas to go west and found a city on ocean-shore, 175; honored, 177; 223, 256.
Kṛṣṇa, birth of, 159; saved by Devaki, 159; sent to Nanda's, 160; exploits as a child, 161-163; killing of bull Arişta and other animals, 167; disclosure of parentage to, 169; killing of wrestler, 170 ff.; war of, with Jarasandha, 220240; partisans of, 221 ff.; sons of, 223; conquest of half of Bharata, 242; lifted Kotisilä, 242; 12 avartas of, 289; 360 battles of, 289, n. 279; escapes burning Dvārakā, 299; killed by Jarakumara, 302; age of, 305; funeral rites at mouth of Sindhu, 308.
Kṛṣṇa and Rāma set out for Paṇḍumathura, 300.
Kṛṣṇā Draupadi, 276.
Krtānta
Yama, 237.
Kübara, Nala's younger brother, 97.
kukkuta-serpent (part cock and part serpent), 363.
Kundina, city, 97 ff.
kunkuma (a red powder) 195.
Kunti, d, of Andhakavṛşņi, married to Pandu, d. 37.
kurubaka (red amaranth or red Barleria), 251.
Kuśalasthala, city, 382 ff.
Kurumati, wife of Brahmadatta, woman-jewel, 345, 355, n. 323. kutaja (oval-leaved rose bay), 263.
Lac (100,000), 51, 53, 139, 269, 313, 388, 423, 424.
Lakṣmaṇā, d. of Ślakşnaroman, K. of Sinhala, 185; marries Krsna, 185.
Lakşmiramana, garden, 84, 85.
Laksmivati, pre-birth of Rukmiņi, separates peacock and its mother, 195; leprosy from scorn for sadhu, 195; evil smell from-,196; born as Rukmiņi, 196. Lalita, pre-birth of Rama, 153 f.
lavall (a creeper), 393, n. 342.
Lavana Ocean, 177.
limitation of direction, transgressions of, 400.
Lokantika-gods, 261, 393.
lotus, night-blooming white, 2.
457
Mada (ichor), 394.
Madhu, pre-birth of Pradyumna, K. of Hastinapura, abducts Candrabhā, 193. Mădri, d. of Andhakavṛşņi, married to Damaghosa, 37.
magic arts, see arts. 58 N

Page #489

INDEX OF NAMES AND SUBJECTS
Mahānemi, son of Samudravijaya, 222; prominent in battle, 227 ff.
Mahāpura, city, 63.
Mahāśukra, a heaven, 64 et passim.
458
maina, 80.
Maitrāyaṇi samhita, n. 149.
Mallinatha, painting of, worshipped, 127.
Malyavat, south of Dvārakā, 179.
Mammana, pre-birth of Nala, 93 f.
Mānasavega, enemy of Vasudeva, kidnaps Somaśri, 65; kidnaps Vasudeva, 66; 76: Manogati, brother of Nemi through pre-births, 18, 29.
marāli (a water-fowl), 4, n. 9
marriage-ribbon, 93, 102.
Maru, country, 186.
Marubhūti, pre-birth of Pärsvanatha, 356 ff.; deceived by his wife and brother, 357 ff.; killed, 359.
Mätali, Sakra's charioteer, sent to assist Aristanemi, 228, 229: urges Nemi to fight, 238; goes to heaven, 240.
mātanga, double meaning of, 427.
Mātanga, a Vidyadhara-line, 57 f., n. 50.
Mathura, city, 36, 155, et passim.
mātṛmedha (sacrifice to the mothers), 56, n. 58.
meat-eating, penalties of, 268 f.
Meghamalin, Meghakumăra, Pärśva's enemy through many births, attacks of, 394 ff.
mendicancy for one day only leads to heaven and emancipation, 123. methods, four, 333.
missiles, divine, 67.
mokşa (play in dice game), 107.
mountain goes through air, 135, n. 149.
Mṛttikāvati, city, 156.
mucukunda, Pterospermum suberifolium, 393, n. 341.
muni sadhu, 70 et passim.
Munisuvrata, T., in Dhātakīkhanda, 278, n. 268. murder, 16; attempted, 11, penalty for, 13.
Muştika, Kansa's wrestler, 166 ff; killed by Krsna, 172.
Muştika, a low caste, acts as executioner, 77, n. 85.
Muştikāri Balarama, 177 et passim.
-
Nabhaḥsena, son of Ugrasena, tricked out of Kamalāmelă, 245; becomes enemy of Sagaracandra, 245. Nabhaścara = Vidyadhara, 22, et passim.

Page #490

INDEX OF NAMES AND SUBJECTS
439
Nāga and Nagini, story of, 349 ff. Någasri, Brāhman's wife, gave poisonous food to sadhu, 199; afflicted by 16
diseases, 200. Naigameşin, 158, n. 169, 281. Nakşatramălā, Krşna's crown, 179. Nala and Davadanti story of, 97-148. Nala, prince of Košala, chosen by Davadanti, 101; conquest of Takşašila by,
105 ff.; loss of kingdom by gambling, 107; expelled from kingdom, 108; bitten by snake, 136; transformation of, 136; subdues elephant, 138; suncooked pudding of, 139; wonderful drive of, 142 ff.; restored to throne, 146; wins kingdom back by gambling, 147; takes the vow, fasts to death,
reborn as Kubera, 148. namaskāra (formula of homage to the Five, n. 17, et passim; occurrence of, 304. Nami, 57, n. 61... naming of child, n. 37. Nami's line, 67. Namuci, minister of K. Sankha, teacher of Citra and Sambhūta, 318; minister of
Sanatkumāra, 323; persecutes Citra and Sambhūta, 321 f.; saved from death,
323.
Nanda, owner of 10 cattle-stations, given to Vasudeva, 157 Nandaka, Krşņa's sword, 179. Nandişeņā, d. of Jarasandha, bewitched by an asectic and cured by Vasudeva, 77. Nandişeņa, pre-birth of Vasudeva, 38 ff. Nārada, the ninth, infancy of, 155; married, 60, n. 64; offended by Satyabhămā,
180;-—by Nabhahsena, 244;---by Draupadi, 274; arranges marriage with Jāmbavati, 185; goes to see T. Simandhara in E. Videha. 189; tells Pra
dyumna story of his birth. 205. Nätyaśāstra, 427. Nemi = Mahānemi, 229, n. 219. Nemi = Neminātha, takes part in battle, 238. Nemin = Neminátha, 228. Neminātha, T., pre-births of, 1-36; birth of, 164; always adverse to marriage,
180; blew Krşna's conch, 248; defeated Kļşņa in arm-fight, 249; indulges in garden sports, 251; attempts to interest him in women, 253. f.; agrees to marry, 255; deterred from marriage on his wedding-day, 259; initiation of, 263; omniscience of, 265; samavasaraņa of, 265; founded congregation, 272; gaṇabhsts of, 272; Śāsanadevatās of, 273; retinue of, 312; emancipation of
313; age of, 313; bones divided, 314. nidāna, (wish for something as reward of penance), 40, n. 46, et passim. Nila, enemy of Vasudeva, 59. Nilayasas, wife of Vasudeva, story of, 57-59.

Page #491

460
INDEX OF NAMES AND SUBJECTS
nine treasures, lord of, 422, n. 379. ninety-nine names of countries, 345.f. Nirvști, a goddess, 144, n. 158. Nişadha, K., Nala's father, 97 ff. non-injury, transgressions of, 399. non-possession, transgressions of, 400. noose, magic, 21, n. 30.
Obstructive-karma, result of, 290. omen, ascetic a bad, 70, 93, 369; see: eye, twitching of. omen-knot, 405, n. 371. omens, unfavorable, 221. opening-locks, magic art, 417. originating of Hari-line, 74, n. 80. ornaments, names of, 90.
Padapopagama (a fast unto death), 18, et passim; n. 26. Padma (province in West Videha), 19. Padma, son of Bhadră, 11; kills his brother, 16; fate of, 16. Padmāvati, d. of Hiraṇyanābha, marries Kļşņa, 186. Padmavati, śāsanadevatā of Pārsvanātha, 403. Padmottara, Kansa's elephant, 166; killed by Kļşņa, 170. Padmanābha, K. in Amarakankā, had Draupadi abducted, 274. palace, description of, 87 f. palaces, names of, in Dvārakā, 178. Pālaka, Sakra's aerial car, 100. Pāñcajanya, Krşņa's conch, 177. Pañcanada, tīrtha, 69. Pañcānuttara, highest heaven, 36 n. Pāņdavas, descent of, names of, mothers of, 297; lose kingdom by gambling, 203;
go to Dvärakā, 203; make Kșşņa swim the Gangã by a trick, 279; banished,
told to found Pāndumathurā, 279; initiation of, 312; emancipation of, 314. Pāņquka, 19, n. 27. Pāņdumathurā, city, founded on the Southern Ocean by Pāņdavas, 279, n. 270. Pārsva, śāsanadevatā of Pārsvanātha, 403. Pārsvanātha, T., pre-births of, 356-377; birth of as elephant, 359 ff.; parents of,
379; birth of, 379; childhood of, 381; raises siege of Kuśasthala, 385 f.; averse to marriage, 390; marries, 391; rescues serpent from fire, 392; initiation of, 393; attacks on, by Meghamālin, 394 ff.; omniscience of, 397; ten ganadharas, 403, śāsanadevatās of, 403; congregation of, 424; emancipation of, 424; age of, 424.

Page #492

Pārsvanathacaritra, n. 43, n. 48, n. 374, n. 375, n. 378.
Pārtha Arjuna, 228, et passim. paryanka, 100, n. 115.
=
INDEX OF NAMES AND SUBJECTS
Pathasiddha, magic art, 246.
Paurandara, a conch, 238.
pausadha-vow (when a layman lives like a monk), transgressions of, 402.
peacock, captured as pet, 195; results of, 195..
pearl, magic, 22, 24, 25.
pearls, n. 177.
Pedhalapura, city, 79.
penance, for 12,000 years, 40; fool's penance, 359, n. 325.
Phalguna Arjuna, 229.
pill, transforms appearance, 23, 26; used to simulate death, 334, 335; used to restore life, 335.
Pingala, thief, 130 ff.
Pippalāda, defeats his parents in debate, angry at their abandonment, establishes
mother-sacrifice and father-sacrifice, 56, n. 58.
pitṛmedha (sacrifice to the fathers), 56, n. 58.
plantain, considered cooling, 83, n. 90.
post in cemetery, 46, n. 53.
power to understand speech of all animals, 352. powers, three, 224, n. 213.
461
Prabandhacintamaņi, n. 74, n. 93.
Prabhavati, infatuation of, for Parśva, 383 f.
Pradyumna, son of Rukmini, 188; kidnaped by Dhumaketu, 188; rescued by Kālasamvara and reared as his son, 188 f., pre-birth of, 190 ff.; plays tricks in Dvārakā, 206 f.; tricks Satyabhāmā, 207, f.; revealed to Rukmini, 210; tricks Kṛṣṇa, 213; marriage of, 214 ff.; sent from city by Bhāmā, 218. Prajñapti, magic art personified, 69, 151, 212, et passim.
Prajñapti and Gauri given to Pradyumna, 205.
Prasenajit, father of Prabhavati, Pārsva's wife, 383 ff.; insists on marriage, 391. Pratihara - Prativasudeva, 1 et passim.
pratima (statuesque posture), 103 et passim.
pregnancy-whim, 41, n. 48; satisfied by trick, 41.
priyangu (a creeper), 380.
Priyangunagara, city, 51.
prophecy, 8, 11, 17, 43, 47, 56, 62, 68, 73, 77, 83, 157, 177, 196, 294, 297, 338, 341, 373, 408, 422.
propitiatory rites, 12.
pudding sun-cooked, 139, 141, 145.
paja (offering of worship), 14, et passim.

Page #493

462
INDEX OF NAMES AND SUBJECTS
pulling out hair, n. 343.
Pundarika, V., 71, n. 76.
Pundra rules kingdom, disguised as a man, 63. purva (part of the Scriptures), 16.
pūrvapakṣa, 27, n. 36, 28.
Puşkalavati, city, 186.
Puşpacula, K. of Campa, friend of K. Brahman, 324 ff.
Puspadanti, Davadanti's mother, 97 ff.
Puspavati, wife of Brahmadatta, 331, 341; woman-jewel, 355.
Rāhu (demon, enemy of moon), 344.
Raivataka, mt., east of Dvārakā, 179.
Rajagṛha, city, 174, 220, 340.
rajahansa (a kind of swan), Khecara disgused as, 81.
Rajimati, birth of, 244; chosen for Nemi, 255; deserted by Nemi, 261; vows celibacy, 262; wooed by Rathanemi, 264 f.; reason for devotion to Nemi, 372; takes initiation, 283; final encounter with Rathanemi, 292; emancipation of, 313.
Raksas (demon), 93 et passim Raksasa, 61 et passim.
Ramā (Sri), 98.
Rāma, birth of, 154; made guardian of Kṛṣṇa, 162; names of sons of, 223; active
in battle with Jarasandha, 227 ff.; escapes burning Dvaraka with Kṛṣṇa, 299; crazed by grief, 306 f.; initiation of, 308; emancipation of, 310; visit of, to Kṛṣṇa in hell. 310; establishment of cult of Rama and Kṛṣṇa by,
311.
Rāmāyaṇa, n. 79.
Rambha, nymph, 25. rasa, meaning of, n. 50.
Rās Mālā, n. 74.
Rathamardana, a city, 279.
Rathanemi, woos Rājimati, 264; attempts to seduce R.. 292; initiation and
omniscience of, 293.
renunciation, complete, 12; value of, 17.
reunion of Nala and Davadanti, 145.
rivalry between Satyabhāmā and Rukmiņi, 187, f.
Rohiņi, magic art, 70.
Rohini, mother of Rama, 150 et passim; svayamvara of, 150 f.
root, magic, 22, 25.
Rşidatta, mother of Eniputra, 74; assumes form of doe to nurse child, 75. Ṛtuparna, K., 128 ff.
Rudhira, K., father of Rohini, 149.

Page #494

INDEX OF NAMES AND SUBJECTS
463
Rudradatta, merchant, 53; rides goat with Carudatta, 53; kills goats, 54; uses
their skins to be carried by bhārandas, 54. Rukmin, son of Bhişmaka, K. of Kundina, 181; defeated by Kșşņa, 183; killed.
230. Rukmiņi, d. of Bhişmaka, K. of Kundina, 181; elopes with Kșşņa, 182; bears
Pradyumna, 188; cause of separation from P., 194 f.; took initiation, 297. rutting, seven stages of, n. 124; tenth stage of, 158, n. 124.
Sacrifice, human, 415, 418. sādhu (a monk), a bad omen, 70, 93, 369. Sāgaracandra, grandson of Rāma, takes Kamalāmelā from Nabhaḥsena, 244 f.,
killed by Nabhaḥsena, 284. Sāgaradatta, story of, 404 ff.; poisoned by his wife. 404; shipwrecked 7 times, 405. śaileśi (the final meditation), 313, n. 304. Sakra-festival, 63, n. 66. Śākta, n. 78. Sämānika (gods), 10, n. 15, et passim. samasyā (incomplete part of stanza), 348. samavasaraņa (preaching hall), of Nemi, 265; of Pārsva, 397. sāmāyika (cessation of all censurable activity), 263, n. 243; transgressions of, 402. Samba, son of Jāmbavati, 214; bad behavior of, 217 f.; banished from city by
Krsna, 218. Sambhūta, pre-birth of Brahmadatta, story of, and Citra, 318-323; famous musician,
319; takes initiation, 312; makes a nidāna, 323; born as Brahmadatta, 323;
reunion with Citra, 347. Sammeta, mt., place of Pārsva's emancipation, 424. Samudravijaya, eldest Daśārha, 37, 42, et passim; prevents Vasudeva's marriage
to Jivayasas, 43; fights with Vasudeva, 150 f; names of sons of, 222. Sarvara - Kalasamvara, 189. Sanātkumāra, C., at Hastinäpura, 319. Sankha, pre-birth of Nemi, 31 ff. saptacchada (Alstonia Scholaris), 3, 11. 4. śarabha (a fabulous animal), 236. Sārnga, Kansa's bow strung by Krşņa, 168. Śāråga, Krşņa's bow, 179. Sārngapāņi = Kţşņa, 221, et passim. Sarvāṇa, a sādhu, 64, n. 67. Satyabhāmā, sister of Kansa, 167; marries Krsna, 174; offends Nārada, 180;
rivalry with Rukmiņi, 187. See Bhămā. Saudharma, (first heaven), 10, 399. Saumanasa, mt., west of Dvärakā.

Page #495

464
INDEX OF NAMES AND SUBJECTS
Saurī, magic art, 139. Sauri, K. of Mathurā, 37; k. of Kuśārta; 37, founded Sauryapura, 37; 10 sons of, 37. separation of Rukmiņi and son Pradyumna, reason for, 194 ff. sermon, 121; on food, 266-270; 348, 365, 399. service to sādhus, 39, n. 44; test of, 39. sheth, (prominent business man), 48 et passim. siddha (emancipated soul), 304 et passim. Siddhārtha, Krsna's chariotier, 179; died and became god, 295; appears to Rāma,
307. Silāyudha, K., father of Epiputra, 74, 75. Simandhara, T. in East Videha, 189. Sinhakeśarin, son of Kūbara, emancipation, of 123 f. Sinhapura (city), 19. Sirapāņi = Rāma, 227 et passim. Sīrin = Balabhadra, 1 et passim. Śiśupāla, nephew of the Daśārhas, 181; prominent in battle, 221 ff. śivā, Nemi's mother, 164; becomes mendicant, 283. sloka (verse), 140. smelling the head, 133. snake, fed with milk, 136, n. 151; killing of, 153; drinking milk of, 321. snake-bite, transformation from, 136. Sodasa, cannibal prince, killed by Vasudeva, 61, n. 65. Soma, brother of Aparājita, 29. Somaka, meassenger of Jarāsandha, 174 f. Somašarman, Brähman, killer of Gajasukumāla, 282. soul-color, 97. sound, arrow striking from, 21, n. 29. Srāvasti, city, 71. śrl (personified), 1, 7, 88, et passim. Śri, goddess of wealth and beauty, 184, et passim. stealing of jewels from co-wife, 426. sthāna, (practice which will result in birth as Tirthankara), 36. stotra, 380. stuti, 398. Subhadra, a rasa-merchant, 42. Subhadrā, aunt of Pippalāda, rears him, 55. Subhūma, C., 67. Subhūmacaritra, n. 72. Suci = Āşādha (July-August), 313. Sughoşa, Bala's conch, 177. Sukumārikā, pre-birth of Draupadi, afflicted by abnormal heat of body, 200 f.;

Page #496

INDEX OF NAMES AND SUBJECTS
465
nidāna by, 202. Sulasã, mother of Pippalāda, 55, 56. summer, description of, 252; makes Smara strong, 252. Sun, seven horses of, 370. Sūra, brother of Aparājita, 29. Sürakānta, Vidyādhara, 22, f. Sūrpaka, enemy of Vasudeva, turns into horse, 77. Susimă, d. of Rāstravardhana, k. of Surāştra, 186; marries Krşņa, 186. Susthita, god of Lavaņa Ocean, 177, 276. Susumārapura, city, 137. sūtra (a ritualistic verse), n. 134 Suyodhana = Duryodhana, 231. Suvarnabāhu, pre-birth of Pārsva, 369. Suvira, crown prince at Mathurā, 37; king of, 37, founded Sauvīra in the Sindhus,
37. Svarnabhumi, country, 53. Svarpamedini, country, 53. Svāti, rain in, 272, n. 262. svayamvara, debate at, 27; names of kings at, 27; fight after, 28; of Kanakavati,
91 f.; of Davadanti, 99 ff.; fight after, 101 f.; names of kings at, 101; ficti
tious, 141 f.; of Rohiņi, fight after, 150 f.; of Draupadī, 198. svayamvara, kings dismissed from, 63, 71, 75; fight after, 28, 75, 101, 150, 186. Syadvāda, 99.
Tamralipti, city, 51 et passim. tetanus, 304, n. 299. thjef, saved by. Davadanti, 129; story of a, 416; results of false accusation by, 417. three-steps, 272, 311, n. 302, 403. tilaka (ornamental mark on forehead), 98, of Davadanti, 133 f. tilaka (Clerodendrum phlomoides), 251. time and place, vow of, transgressions of, 402. tirtha (a sacred place), 69. TīrthakȚt, 164, et passim. tirthakrtkarma, (karma which will result in birth as a Tirthakrt). 36. Tīrthanātha = Tirthankara, 36.. Tīrthankara, 254. tongue, diseases of, from false accusation, 417. transgressions of the 12 layman's vows, 399-402. treasures, nine, 422, n. 379. Triśikhara, K., killed by Vasudeva, 67, truthfulness, transgressions of, 399. 59N

Page #497

466
INDEX OF NAMES AND SUBJECTS.
Tvāsțra, Nemi's constellation, 164, 263, 265, 313.
Uddāmapādapa, hermitage (?), 52. Udumbarāvativela, shore, 52. Ugrasena, K. of Mathurā, son of Bhojavşşņi, 37; forgetful of invitation to sādhu,
40; nidāna against, 41; thrown into prison, 44; released from prison, 173;
k. of Mathurā again, 174. .. üha (division of sense-knowledge), 122, n. 135, 347. upayoga (knowledge and perception), 123, n. 136. Uşā, kidnaped, 246. Uśīravartinagara, city, 51. Uttarãdhyayana Sūtra, n. 178 Uvāsagadasão, n. 200.
Visakha (Pårsvanātha's asterism), 379, 380, 393, 397, 424. Vāc, goddess of speech, 27, 379. Vaidarbhi = Davadanti, 110 et passim. Vaidarbhi = Rukmini, 214 ff. Vaiśravaņa Kubera, 178, et passim. Vaitarani, physician, 285; future of, 286. Vajranabha, pre-birth of Pārsva, 366 ff. Vāmā, mother of Pārsva, 379. Vanamālā, Bala's crown, 179. Varadhanu, friend of Brahmadatta, 325, et passim. Varuņā, wife of Kamatha, 356 ff. värunl (a kind of liquor), 267. Vasanta, caravan-leader, befriends Davadant, 118; corvertod, 119; founds city
Tāpasapura, 120. Vasantasenā, courtesan, 51. Vasu, escape of son of, 42. Vasudeva, the tenth Daśärha, 37; previous births of, 38; leaves home, 45; many
marriages of, 46-78; won a crore of gold, 67; saves Nandişenā, 77; narrowly escapes execution, 78; embassy for Kubera to Kanakavati, 86-90; marries K., 148; marries-Rohini, 152; returns to father's house, 152; marries Devakt, 157; fights on Kịşņa's side, 222 ff.; names of sons of, 222, f.; wives of, take
initiation, 283; burned to death in Dvärakā, 299. Vasudevahindi, wandering of Vasudeva, 149-152. Vasundarā, wife of Marubhūti, 356 ff. Vāyubhüti, 190 f. Vidyādhara, semi-divine being, 22 et passim... vihāra (the wandering on foot of Jain sädhus), 9.

Page #498

INDEX OF NAMES AND SUBJECTS
467
Vimalabodha, minister's son, friend of Aparājita, 19 ff. Vinami, 57, n. 61. Vira, a weaver, story of, 287-290; marries Krspa's daughter, 289; 12 ávartas of, 289. Viramati, a pre-birth of Kanakavatī, 93 f. Viśālaśçöga, mat., 32. Vişņu = Prativasudeva, 1 et passim. Vişņukumāra, muni, 49. Vitabhaya, city, 186. Vrşabhadhvaja = Rşabha, 254. Vrşpi = Andhakavrspi, 71 et passim.
Warrior caste, ethics of, 20. wife angered by being called co-wife's name, 68. wine, prohibited to save Dvārakā, 294; found and drunk, 295. wine-drinking, penalties of, 267 f. work, sinful, 15 kinds of, 400 f. worship, material and spiritual, 293.
Yadava, descendant of Yadu, 44 et passim = Vasudeva, 60, et passim. Yadu, descent of, 37, descendants of, 37. Yadus, descendants of Yadu, 177 et passim. Yajñavalkya wins a debate, enslaves Sulasă, abandons child, 55; defeated by son,
Pippalāda, 56. Yakşa (semi-divine being), 46 et passim. Yakşas and banyan, 125, n. 141. Yama (god of death), 53, et passim. yati = sādhu, 362. Yogaśāstra, n. 246, n. 255, n. 256, n. 257, n. 258, n. 259, n. 352, n. 354, n. 356,
p. 427. yogi (one with supernatural powers), 87, 327. yogini, 384. yojana (about 8 miles) 105 et passim. Yudhisthira, eldest Pāndava, 197, et passim. Yuvarāja (crown-prince), 147.

Page #499

INDEX OF SANSKRIT AND PRAKRIT WORDS
ärādhanā, 134, 134 n, 199, 299. arya, 312. dryā, 202. äryikā, 196. ålambana, 251, 251 n.* ävarta, 120, 120 n, 289, 289 n. asana, 427.
itvara, 399 n. itvarāttā, 399 n.
īryasamiti, 96 n.
akşa, 143, 143 n. agandhana, 292. anga, 194, 280, 312. angahåra, 396, 427. añjali, 126 n. aneşanīya, 39. antarmuhúrta, 269 n. apoha, 122, 122 n, 347, 376. abhavya, 293. abhigraha, 40 n, 312 n. abhinaya, 396 n. amāvasyā, 95, 117, 265. amstavalli, 270. arişța, 166. arjuna, 161, 162. ardhacakrin, 243. ardhaśāradā, 90 n. arhat, 15, 16, 18, 25, 34, 68, 69, 85, 89,
93, 94, 112, 118, 119, 120, 121, 124, 126, 134, 179, 197, 278, 299, 367, 380,
381, 407, 423. arhaddharma, 191. alābhaparişaha, 291. avatāraņa, 143 n. avasarpiņi, 243. avāya, 122. aśana, 299 n. aśoka, 3, 8, 73, 81, 85, 112, 112 n, 340,
374. asati, 400 n. asammāts, 127 n. asura, 72, 85, 86, 116, 120, 313, 388, 407.
uqumbara, 270. uttariya, 100 n. utpāda, 311 n. utsarpiņi, 297 n. uddāmapádapa, 52 a. uddīpana, 251, 251 n. upagrāhikarma, 124. upayoga, 123. upādhyāya, 304. upāya, 226 n.
üha, 122, 122 n, 347, 376. rși, 91 n, 424. edaka, 207. audārika, 89.
ācāmla, 94 n. ācārya, 10, 148, 199, 304. ați, 342, 342 n. åmåväsya, 95 n.
kadamba, 263, 295, 413. karaṇa, 396, 427. karabha, 401 n. karkotaka, 145. karma, 1, 14, 16, 93, 94, 98 n, 124, 141,
148, 195, 196, 198, 200, 260, 261, 283, 290, 291, 305, 311, 320, 321,

Page #500

INDEX OF SANSKRIT AND PRAKRIT WORDS 469 349, 353, 366, 380, 381, 416, 417, 422. / ghana, 275. karmapraksti, 98.
ghātikarma, 124. kalaśī, 289 n.
ghỉ, 42, 42 n, 161. kalahansa, 3. kalpa, 74, 88.
cakkaluņdā, 153, 153 n. kalyāņa, 164, 165, 356.
cakkulandā, 153 n. kāpālika, 335.
cakra, 226, 239, 240, 248, 273, 345, 346, käyotsarga, 16, 54, 104, 196, 284, 309, 375. 361, 368.
cakrabhst, 350, 370. kukkuța, 363, 364, 365.
cakravartin, 353, 374. kunkuma, 195.
cakravāka, 257. kutaja, 263.
cakravāki, 334. kumuda, 2 n.
cakrin, 10, 67, 248, 249, 350, 375, 397, kurubaka, 251.
422. kurkuța, 403.
candāla, 182, 191, 214, 215, 216, 323, ketaki, 263.
335, 348, 406. kevalin, 13, 120, 121, 123, 124.
candalī, 268. kos, 328.
campaka, 251. kaustubha, 308, 312.
cara, 104, 104 n, 107. kşatriya, 282, 288, 289, 331, 334. cândāla, 217.
caitya, 397, 398 n. khādya, 299 n.
caityavandana, 126, 126 n. gana, 226 n, 227.
caityavandanā, 126, 126 n. gañadhara, 36.
chotã, 152 n. ganabhst, 25. gandhana, 293.
jina, 12, 104, 178, 179, 189, 196, 205. gama, 104, 104 n, 107.
jinadharma, 191. garuda, 59, 103, 133, 138, 223, 227, 228, jiva, 10, 11, 31, 95, 159, 244, 287, 379.
235, 236, 246, 247. garbha, 400 n.
damaru, 107. gândharva, 76, 184, 246, 331, 341. damaruka, 107 n. girikarņikā, 270.
tadat, 300 gudüci, 270, 270 n.
taditi, 300. guru, 10, 14, 16, 115, 120 n, 123, 125, 135, 199, 272, 317, 360, 363, 368, 382,
tamāla, 415. 409, 421.
talavara, 243 n.
talavarga, 243 n. gurjari, 163.
talavargiya, 243 n. gulma, 226, 226 n. gotra, 49.
tāpdava, 263, 374.
timila, 98 n.. gośirsa, 300, 313.
tilaka, 27, 28, 94, 98, 103, 130, 133, 145, ghafika, 93, 148, 195, 195 n.
215, 215 n, 364.

Page #501

470 INDEX OF SANSKRIT AND PRAKRIT WORDS tilaka, 251.
nemi, 1. tīrtha, 69, 254. tirthakara, 406.
pancanamaskāra, 143. tīrthakrt, 164, 265, 278, 290, 297, 379,
patta, 243. 407.
pattabandha, 112 a. tīrthaikara, 254.
parişaha, 95 a. tratat, 135.
paryanka, 100, 100 n. trațiti, 135.
pala, 285 a. . tridaņçin, 55.
palāśa, 112.
palya 191, 191 n, 192, 421. darbha, 110, 111.
pāta, 288 n. dāna, 14 n, 400 a.
pādapopagama, 18, 313. durvā, 307. :
pādapopagamana, 36. devadüşya, 90, 137, 250.
pāna, 288 n, 299 a. domunhā, 153 0.
pālaka, 100. dohada, 41 n.
pitpmedha, 56, 56 n. dramma, 423, 423 n.
pitta, 252 n. dravya, 293, 423 n.
pippal, 55, 270.
puņdra, 236 n. dhagag, 298
putrikā, 152 2. dhagiti, 298.
pājā, 14, 17, 35, 86, 118, 167, 177, 184, dharma, 9, 9 n, 13, 16, 17, 18, 25, 31,
205, 419. 39, 40, 94, 119, 120, 121, 122, 124,
pūrva, 16, 424. 125, 134, 134 n, 146, 191, 196, 201,
pûrvapakşa, 27, 28. 264, 268, 269, 271, 273, 280, 286, 290,
prsthagālana, 401 n. 296, 297, 298, 299, 317, 318, 348, 362,
pauşadha, 402. 365, 382, 392, 399, 407, 410, 421, 422.
pratimā, 16 n, 95, 103, 134, 394. dharmalābha, 9, 54.
pratyākhyāna, 12 n. dhātaki, 397, 401.
prāyeņa, 60. dhārtarāşțrahansa, 230.
priyangu, 380, 423. dhs, 215 n.
preta, 58 n. dhyāna, 97 n. dhrauvya, 311 n.
phadat, 300.
phaditi, 300. nakṣatra, 272. nandyāvarta, 263, 263 n.
bakula, 251, 371, 374. namaskāra, 12 n, 17, 53, 54, 113, 122, bandha, 104 n, 107.
126, 127, 134, 286, 299, 392, 419. bandhakarma, 14 n. nāga, 21 n, 47.
bandhana, 400 n. någapāśa, 21 n.
bāņa, 3, 3 n. nikácita, 417 n.
bimba, 91, 257. nidäna, 40, 41, 44, 202, 296, 297, 323, budu, 208. 349.
bel (bilva), 137, 145,

Page #502

INDEX OF SANSKRIT AND PRAKRIT WORDS
brahmasutra, 235, 235 n, 426. brāhmaṇī, 268.
bhadra, 214, 273, 325, 336, 388.
bhadraka, 8 n, 419.
bhava, 400 n.
bhavya, 25, 293, 312, 380.
bhāraṇḍa, 53, 54..
bhāruṇḍa, 69.
bhāva, 293.
bhūta, 58 n.
bheda, 226 n.
makara, 85.
mada, 394.
madana, 264, 264 n.
madhu, 270.
mantra, 173 n, 254.
mandara, 178.
marāla, 4.
marāli, 4, 128, 132, 147.
mahātma, 196.
mātrgṛha, 261.
mātṛmedha, 56, 56 n.
madhavi, 371.
madhurya, 270.
miśra, 336.
mucukunda, 393.
muni, 7, 8, 9, 13, 24, 25, 35, 39, 40, 41, 47, 54, 55, 69, 70, 93, 94, 95, 96, 103, 110, 120, 123, 127, 148, 157, 158, 160, 164, 166, 177, 187, 190, 191, 196, 198, 199, 202, 208, 209, 290, 308, 309, 310, 320, 361, 365, 368, 369, 373, 392, 406, 415, 416.
muraja, 319.
mustāda, 106 n.
mrga, 325.
mokşa, 104 n, 107.

yuvarāja, 147.
yoga, 343 n.
yogini, 384.
yojana, 105, 112, 129, 139, 143, 178, 224, 242, 328, 330.
yojana, 400 n.
rakṣas, 93, 117.
rasa, 42, 42 n, 43, 44, 400.
rasavānija, 42 n.
rākṣasa, 61, 118.
rākṣasi, 61, 125.
rāga, 251 n.
răgini, 163 n..
rajahansa, 81, 349, 412. rājahansi, 318.
rişţa, 166 n. riştaka, 166 n.
rudu, 208.
rora, 38 n. rohiņi, 286, 286 n. raudradhyāna, 13 n.
laddu, 280.
lavana, 270, 270 n. lavali, 393, 393 n.
linga, 395.
leśyä, 97 n. lohitäkṣa, 88.
vaktratimilā, 98, 98 n. vasanta, 251.
vayu, 304 n.
väruņi, 267.
vikiti, 118 n.
vigama, 311 n. vibhāva, 251, 251 n.
vibhitaka, 143 n.
viśalyā, 286, 286 n. vihāra, 9.
yakşa, 46, 125, 125 n, 179, 190, 191, 385. veda, 55, 60.
yati, 362, 368.
yatidharma, 287, 399 n.
vedänga, 55. vaikriya, 310.
471

Page #503

472
INDEX OF SANSKRIT AND PRAKRIT WORDS vaikriyasamudghāta, 277.
208, 209, 210, 281, 285, 286, 287, vaiyavyttya, 39.
289, 290, 304, 312, 313, 321, 322, 349,
- 368, 382, 407, 420, 424. śakunagranthi, 405 n.
sādhudharma, 191. sakti, 224 n.
sādhvī, 196 n, 292, 313, 422, 427. śatāvari, 270.
sāmāyika, 263, 402. śarabha, 236, 238, 239.
sārasa, 3 n. śastra, 28. śāradi, 90.
siddha, 134, 299, 304, 398.
sinduvāra, 163. śāsanadevatā, 144. śāstra, 28, 190.
siöhakesara, 280.
suşamă, 163. śirişa, 81.
sutra, 120 n, 126, 270. śailesi, 313.
sūri, 8, 123, 124, 145, 147. śrí, 1 n, 88, 111, 119, 234, 328, 331, 361, 379, 381.
sthāna, 36, 376.
snuşā, 259. Śrīvatsa, 98, 160, 263, 263 n, 328, 329,
smsti, 358. 338, 379 n.
syādvāda, 99. śrivalli, 94.
svayamvara, 26, 28, 63, 64, 65, 71, 75, śloka, 6 n, 140, 149, 404, 465.
81, 82, 83, 84, 90, 91, 92, 99 n, 101, samlekhana, 322.
141, 142, 149, 150, 151, 169, 186, saṁsāra, 360, 380.
198, 202, 212, 224. saptacchada, 3, 85, 412.
svastika, 178, 263. samavasarapa, 85, 189, 265, 265 n, 266, svādya, 299 n.
273, 281, 287, 292, 313, 397, 398, 407, 420, 422.
hansa, 4, 48, 63, 81, 91, 163, 165, 230 m, samasya, 348.
348. sampad, 1 n.
hansi, 80, 112, 115, 185, 325, 327, 331, sambar, 271.
375, 412. sammürchita, 269 . .
halkhala, 269. sarvatobhadra, 178.
hallīsa, 163. sägara, 363, 364, 377, 422...
håra, 90. sādhu, 9, 9 n, 16 n, 18, 38, 39, 39 n, 40, hālà, 268.
47, 70, 120, 125, 134, 148, 153, 194, hälāhala, 268,

Page #504

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the King possession. For
400 401
sesame

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CORRİGENDA
Page
Por
Read
39
delete with existence
115
aroused by the shaking
not even rising
from
of
123
heaven.”
heaven and emancipation.”
362
in a dish.
to a suitable person.
378
thousands of gluttons,
filling the stomaches
of thousands.
414
insert quickly

Page #506