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42
KUVALAYAMĀLĀ
by temper; so, being banished by his father, he resided with his wife in a village on the frontier. Once Śrīvardhana, who entered the order under Dharmaruci's instructions, came to that village, touring all alone, to receive food and terminate his one month's fast. He happened to reach his sister's house. She had heard about his renunciation. She recognised him; and, overflowing with affection for the brother, she embraced him with tears in her eyes, Just then Simha came there; and suspecting something foul in all this, he hit that monk to death on the spot. In anger she hit Simha fatally with a stick; and before he died, he cut her into two with his sword. Simha and his wife were reborn in the first hell. The monk, however, went to Saudharma-vimāna, and thence, was reborn as a king in Bhrgukaccha, the same as this (myself) Kevalin. Simha was reborn as a Brāhmaṇa in Nandipura; later, he accepted Eka-dandin vow; and he was consequently born as a Jyotiska god. Knowing his earlier life from a Kevalin, he decided to take revenge on his wife who, he saw, was just born as a daughter to king Padma and his queen Śrīkāntā at Padmanagara. He picked up that female child, rushed to the South, and dropped the child from the sky. Luckily, the child fell in soft thicket and was thus saved from death. Just on that spot, by that time, a wild deer had delivered and seeing its young one and this female child, it felt convinced that these were its twins. It suckled and nourished both of them. The female child grew into a fine girl under this sylvan atmosphere and in the company of forest birds and beasts; but she ran away scared at the sight of human beings. She is my (i. e., Kevalin's) sister of the previous life. She is a bhavya, and would get samyaktva in this very life being instructed by this Rājakīra. The princess released me (i. e., the Rājakīra), as advised by the Kevalin. I paid respects to the Kevalin, and came to her in the forest. I gradually trained her in the various arts, in worthy acts and in the words of Jina. I gave her an idea of her past life, and requested her to
man society; but she abhorred it and preferred to lead a life of self-restraint and austerities, as she is seen doing now, (Pages 124.27-127.26; *54.10- *55.14).
HAPPY TIME IN THE HERMITAGE AND MEETING WITH VIDYADHARAS: Hearing this, prince Kuvalayacandra greeted Enikā as a co-religionist. As it was mid-day, they had their bath in a stream in the vicinity and changed their clothes. Then they came to a spot with a crystal image of Rsabha which they duly worshipped and to which they offered devotional prayers individually. They returned to the Aśrama. The prince had his meals, and thereafter Enikā and Rājakīra too. While Kuvalayacandra and Eņikā spent their time discussing topics of learning and piety, there arrived one day a Sabara-couple (described 128.19-25). The prince, who knew Samudra-śāstra or Sāmudrika (and gave an exposition of it to Enikā in one verse in Sanskrit and in details in Prākrit verses, 129.8-131.23) could see that in the guise of Sabara there was some great man. The Sabara also understood this, and went away immediately lest he might be found out. Eņikā appreciated the prince's intelligence and disclosed that they were Vidyādharas who were practising Sābarī-vidyā, one of the many Vidyās (enumerated 132.2-3), which Dharanendra bestowed on Nami and Vinami pleased by their sevā of Rşabha. The Rājakira had seen them how they performed a detailed
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