JAINA Convention 1993 07 Pittusburgh

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 61

Akhyanakamanikosa
by Phyllis Granoff
The Akhyanakamanikosa is a collection of didactic stories. It was composed by the Jain monk Nemicandrasuri between 1073-1083 A.D. The stories are told in full in the commentary of Amradevasuri, which was written in 1134 A.D. Both text and commentary are in Prakrit and have been edited by Muni Shri Punyavijayaji, Varanasi: Prakrit Text Society, Prakrit Text Society Series, no. 5, 1962. I translate here a short story about a king who wanted to know which religion was the true doctrine, and how he came to be convinced that Jainism was the superior religion (Akhyanakamanikosa, pp. 241-242).
In some city or other there lived the King Kurucandra, at whose feet all the great kings bowed in reverence. Now this Kurucandra was obsessed with a desire to know the true God, the true teacher and the true religious doctrine. The king had a minister who was responsible for all the affairs of state and who understood the rules of correct behavior. His name was Cauramai, "The Clever," and he was as wise as some say the God Brahma is wise. Now one day, the minister became a Jain, having examined carefully the correct religious doctrine with a monk who was as wise as himself. When the king heard about this he thought, " I too should do the same. I should worship the God that other wise men worship." The king then respectfully addressed his minister, "O Glorious one! Is it right that you should accept this religion all alone, just by yourself? I too should practice that faith." The minister replied, "King! Mine is the religion of mendicants and beggars. But what harm would there be if the king, too, should examine for him
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self the different religions and choose the one that pleases him?" And at this the king said, "Then let us examine all the many religious doctrines and question all the religious men who adhere to doctrines outside the orthodox system of the Vedas, so that you may help me to make my mind firm in the correct religious doctrine." The minister replied, "Well, then, let us summon all the different religious teachers, each committed to his own religious doctrine, and test them all by asking them to complete a line of verse." And so the king had written down a few words on a strip of birch bark and he had the birch bark suspended from a bamboo pole. A crier went forth and proclaimed the words everywhere in his kingdom. The messenger also proclaimed that the king would become the firm devotee of that teacher who possessed such great skill at composing poetry that he could complete the verse to His Majesty's satisfaction.
And here are the words that the crier proclaimed: "Whether she wore earrings or not."
Now when they heard the crier making his proclamation, ascetics of all persuasions hastened to snatch the birch bark from the bamboo pole, compose a suitable verse around those words, and present themselves at the court of the king. A group of wandering Saiva ascetics blessed the king and then took their seats in the court. The king addressed them first and one of their group then recited this verse:
"When I went to collect some grains on my begging rounds I saw the wife of the sacrificer. She was so lovely and her skin was so radiant. And in my mental confusion I did not really notice whether she wore earrings or not."
As soon as he heard this verse the king turned to one of the ascetic's companions, "Monk! Recite your verse." And that ascetic, having been ordered to do so by the king, recited the verse that he had composed.
"When I was on my begging rounds I saw a female devotee with lush ripe hips. And in my mental confusion I did not really notice whether she wore earrings or not."
Next the king addressed a disciple of the Buddha, who was clad in red robes.
"Now you who accept the Buddha as your God, recite your verse, which you think fits the line you were given."
"Today in the Mala monastery I saw a lay devotee, her body all adorned in gold. And in my mental confusion I did not really notice whether she wore earrings or not."
The king next questioned an atheist who did not believe in the existence of anything beyond the five material elements that can be grasped by perception. He ordered him, "Now you recite the verse that you have composed."
"Today as I was out begging I saw a woman's face; her eyes were as large as lotus blossoms in full bloom. And in my mental confusion I did not really notice whether she wore earrings or not."
And then the king addressed someone who believed in the doctrine of Kapila, the Samkhya doctrine, "Now, sire, you recite your fine verse that you thought of yourself."
"The ripening of my own deeds ensured that as I entered one house I saw a lady sitting on a couch. And in my mental confusion I did not really notice whether she wore earrings or not."
The king then asked the members of his court which verse they deemed the best. But they could only reply, "We see nothing to commend any one of these verses over any of the others. Furthermore, O king, these ascetics all describe themselves as having been confused in mind; that means they were all subject to the fault of pramada, a lack of mental control in observing their religious vows. And on that basis alone one can reject their religious practices."
At once the king looked over at his
"Jain ethics are meant for men of all positions; for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life. Do your duty, and do it as
humanely as you can. This in brief, is the primary principal of Jainism."
-Vincent Smith, Historian and Orientalist
7TH BIENNIAL JAINA CONVENTION- JULY 1993
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