Trishasti Shalaka Purusa Caritra Part 6

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

Page 97

MAHĀVIRA'S FIRST SIX YEARS AS AN ASCETIC 57 sun,84 and again sent forth flames from his eyes. When these fell on the Lord like torrents of water, the pitiless serpent bit the lotus-feet. After he had bitten (him) repeatedly, intoxicated by the excess of his own poison, he went away, “ because when he falls, overcome by my poison, he would crush me.” Though he bit repeatedly, his poison had no effect on the Lord; only his blood, white as milk, dripped. Thinking, “How does this happen?” the serpent stopped in front of the Lord of the World, looked at him, surprised. When he had examined the unequaled form of the Teacher of the World, his eyes were quickly extinguished by his beauty and mildness.
Knowing that he was near, the Blessed One said, “ Candakauśika, wake up! wake up! Do not be confused.” When he heard the Lord's words, the recollection of his former births arose in the serpent making use of ūha and apoha.85 Then, after he had circumambulated the Lord of Three Worlds three times, free from passions, he undertook a fast of his own accord. The Lord knew that the great serpent had undertaken the act of fasting, (though) devoid of action, and had attained tranquillity; and he bade farewell to him. “May he not go somewhere else. My look is terrifying from poison.” With this idea he put his mouth in the cave and drank the nectar of tranquillity. The Master stayed in the same place in the same way from compassion for him. For the practices of the great are for the benefit of others..
When they had seen the Blessed One thus, the cowherds and calfherds came there quickly, their eyes opened wide from astonishment. Hiding in the trees, (now) not submissive to the noble serpent, they struck him with stones and clods as they liked. When they saw that he was motionless in spite of
84 259. Apparently he drew strength from the sun for the flames from his eyes.
85 266. Oha and apoha are 2 of the 8 dhiguņas. Oha is reasoning and doubt about meaning. Apoha is resolution of doubts. Yog. p. 53a; III, p. 339, 8M