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JAIN RAMAYAN
tion when they saw the pure, serene and tender face of the great Muni. They saluted the Muni and sat on one side.
Both had been agitated by life. The Muni made them realize the evils of life. Just as sorrow can cause agitation to jivas in Samsar, even happiness can cause agitation. It is believed that a son is the source of the greatest happiness to parents but that source became in the case of Vasubhuti and Anukosha, a source of great anguish. A wife is said to be a source of happiness in Samsar; but now his wife caused inordinate anguish and agony to Atibhuti and made him wander madly from place to place, like a ghost or a spectre.
Vasubhuti realized the futility of life and surrendered his life at the feet of the great Muni. He received initiation into the Sadhudharma and cut off all his attachments for life.
In the same manner, his wife, Anukosha surrendered herself to Arya Kamalashri and became a Sadhvi.
Vasubhuti and Anukosha attained peace and serenity thus. Since they began to meditate upon and to assimilate the real nature of Samsar they forgot their sorrow. Both were deeply absorbed in the endeavours to attain spiritual elevation.
And then, one day, both cut off all their bondages with life and were born as heavenly beings in the Saudharma heaven. After his span of life there ended, Vasubhuti was born as the prince in the royal family of Ratanupur situated in the Vaithadhya mountains. He was named Chandrakirti. In course of time, Anukosha also was born as a Vidhyadhar maid, among the Vaithadhya mountains. After she reached the age of marriage, she was given in marriage to Chandrakirti. In consequence, she became the queen of Ratanupur.
When Sarasa was abducted by Kayan, she did not realize that he was ignoble and lecherous because when he took her away he employed deceitful wiles and deceptive guiles. When she realized the nature of her action, she began to shudder with fear. She was not prepared to deceive her husband under any circumstances. So, she firmly refused to satisfy the sinful
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