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practiced in the former birth, Aśokadatta became an elephant, snow-white, with four tusks, like an elephant of the gods. One day, as he was wandering at will, the elephant saw before him the man-twin, his friend of a former birth. Affection sprang up from his body expanded by the shower of nectar of his sight, like a shoot from a seed. He (the man), even though unwilling, was made to mount his shoulder by the elephant, who had seized him and embraced him with his trunk at pleasure. From the two repeatedly seeing each other, the recollection of their former birth arose, just as if shown before their eyes. The other twins, their eyes wide-open with astonishment, saw him, like Indra, mounted on a four-tusked elephant. Then the twins called him by the name 'Vimalavāhana' (The White-vehicled), because "He is seated on an elephant white as the conch, jasmine, and moon." Knowing ethics (niti) from recollections of former births, having the white elephant as a vehicle, naturally handsome, he became head of all the people.
With the passing of time there the power of the wishing-trees diminished, like that of ascetics whose goodconduct has been violated. The Madyangas gave wine tasteless, scanty, and slow, as if inferior trees had been brought by an evil fate that had changed them. As if powerless from reflecting, "Shall they be given, or not?" the Bhṛngas when asked gave dishes reluctantly. The Turyängas did not produce such musical instruments, etc., like slave-Gandharvas who had been dragged there with abuse. Even though asked repeatedly for light, the Jyotiska-trees, as well as the Dipasikhās, 135 did not diffuse such light as before, like torches by day. The Citrängas, like disrespectful servants, did not bestow wreaths, etc., quickly as the result of a wish. The Citrarasas did not give as before the fourfold food, like food-dispensary donors whose desire to give is being destroyed. The
136 152.
There must certainly be a double meaning to dipaśikha.
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