MERUTUNGA’S VICARASRENI
In the town of Sauryapura there was a powerful king, Vasudêva by name, who possessed the characteristic marks of a king. He had two wives, Rôhinî and Dêvakî; each of them had a beloved son, Râma and Kêsava.
In the town of Sauryapura there was (another) powerful king, Samudravigaya by name, who possessed the characteristic marks of a king. His wife was Sivâ by name; and her famous son was the venerable Arishtanêmi, the saviour of the world and the lord of ascetics.
This Arishtanêmi, who was gifted with an excellent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black. His body was strong like that of a bull, and hard like steel; he was well proportioned, and had a belly like that of a fish. Kêsava asked the girl Râjîmatî in marriage for him.
Now this daughter of an excellent king was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saudâmanî. Her father said to the powerful Vâsudêva: ‘Let the prince come here that I may give him my daughter.’
He had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies; he wore a suit of heavenly clothes and was decked out with ornaments. Riding on the best mast elephant of Vâsudêva he looked beautiful, like a jewel worn on the head. He sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Dasârhas and by a complete army drawn up in rank and file, while the heavenly sound of musical instruments reached the sky. With such pomp and splendour the hero of the Vrishnis started from his own palace.
On his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable. Seeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer thus: ‘Why are all these animals, which desire to be happy, kept in cages and enclosures?’
Then the charioteer answered: ‘Lucky are these animals because at thy wedding they will furnish food for many people.’
Having heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus: ‘If for my sake many living beings are killed, I shall not obtain happiness in the next world.’ Then the famous man presented the charioteer with his pair of earrings, his neck-chain, and all his ornaments.
When he had formed his resolution, the gods descended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation. Surrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dvârakâ and ascended mount Raivataka.
On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Citrâ. Then he himself plucked out his delightfully-perfumed, soft, and curled hair in five handfuls.
And Vâsudêva said to that subduer of the senses, who had plucked out his hair: ‘O lord of ascetics, may you soon obtain what you wish and desire. Increase in knowledge, faith, and right conduct, in forbearance and perfection!’ In this manner Râma and Kêsava, the Dasârhas, and many people paid homage to Arishtanêmi and then returned to the town of Dvârakâ.
When the daughter of the king heard of the ordination of the Jina, laughter and gaiety forsook her, and she was overwhelmed with affliction. Râjîmatî thought: ‘Shame upon my life, that I have been forsaken by him! it is better I should turn nun.’ Firm and decided she cut off her tresses which were black like bees and dressed with a brush and comb.
And Vâsudêva said to her who had cut off her hair, and subdued her senses: ‘Lady, cross the dreadful ocean of the Samsâra without difficulty!’
When she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too.
On her way to mount Raivataka it began to rain; her clothes being wet, she entered a cave and waited there in the darkness while it was raining. She took off her clothes and was naked as she was born, thus she was seen by Rathanêmi, whose (peace of) mind became (thereby) disturbed; and afterwards she saw him. She was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling.
When the prince, Samudravijaya’s son, saw her frightened and trembling, he spoke the following words: ‘I am Rathanêmi, O dear, beautiful, sweetly-speaking lady! Do accept me for your lover, O slender one, you shall have no cause to complain. Come, let us enjoy pleasures, for it is a rare chance to be born a human being; after we have enjoyed pleasures, we shall enter on the path of the Jinas.’
When Râjîmatî perceived that Rathanêmi’s strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion. The daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him: ‘If you owned the beauty of Vaisramana, the pleasing manners of Nalakûbara, if you were like Purandara himself, I should have no desire for you.
‘Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life; it would be better for you to die.
‘I am the daughter of the Bhôja-king, and you are an Andhakavrishni; being born in a noble family let us not become like Gandhana-snakes; firmly practise self-control!
‘If you fall in love with every woman you see, you will be without hold like the Hatha-plant, driven before the wind.
‘As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramanahood.’
Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook. Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramanahood throughout life. After practising severe austerities both of them became Kêvalins, and having completely annihilated their Karman, they reached the highest perfection.
Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of men. Thus I say.
UTTARADHYAYANA SUTRA, 22
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